The way citizens regard and treat one another in everyday life, even when they are not engaged in straightforwardly “political” activities, matters for achieving democratic ideals. This claim provokes an underexamined unease in many. Here I articulate these concerns, which I argue are prompted by the approaches most often associated with these issues. Such theories, like democratic communitarianism, require problematic sorts of unity in everyday social life. To avoid these difficulties, I offer an alternative, called procedural democratic informal politics, which (...) allows democrats to evaluate everyday life without demanding questionable forms of unity within it. (shrink)

The diverse coalition of activists trying to cut the prison population has thus far failed to articulate a coherent moral foundation for criminal justice reform. Since the various constituents of this coalition support reform for different reasons, it may seem savvy to avoid conversation about moral questions. We argue, however, that failing to work toward developing a moral basis for reform puts the coalition at risk of repeating the failures of the sentencing reform movement of the 1970s and 1980s. This (...) initially promising movement culminated in the passage of the widely disliked and deeply flawed United States Sentencing Guidelines. We lay out and analyze the downsides of avoiding moral discourse in criminal justice reform movements and argue for more collaboration and dialogue between moral thinkers and activists. (shrink)

Although Jacques Rancière and Jürgen Habermas share several important commitments, they interpret various core concepts differently, viewing politics, democracy, communication, and disagreement in conflicting ways. Rancière articulates his democratic vision in opposition to important elements of Habermas’s approach. Critics contend that Habermas cannot account for the dynamics of command, exclusion, resistance, and aesthetic transformation involved in Rancière’s understanding of politics. In particular, the prominent roles Habermas affords to communicative rationality and consensus have led people to think that he cannot grasp (...) the radical forms of political disagreement Rancière describes. While some have viewed Rancière as offering a trenchant challenge to Habermas, I will contend that Rancière’s critique is less compelling than some have thought. Habermasian understandings of third personal speech and aesthetic expression are nuanced and adaptable enough to evade Rancière’s criticisms. I conclude by suggesting that Habermasian theorists have also developed crucial forms of social and political critique that Rancière’s theory systematically excludes. (shrink)

The American criminal justice system falls far short of democratic ideals. In response, democratic communitarian localism proposes a more decentralized system with a greater emphasis on local control. This approach aims to deconcentrate power and remove bureaucracy, arguing local control would reflect informal cultural life better than our current system. This view fails to adequately address localized domination, however, including in the background culture of society. As a result, it underplays the need for transformative, democratizing change. Rejecting communitarian localism, I (...) defend a mass deliberative democratic approach to criminal justice reform that relies on institutions outside localities to democratize local institutions and background cultural patterns. Nonetheless, local institutions must be empowered to exert democratic control, as well as to influence institutions outside the locality. This process of democratic co-development offers greater hope for political equality, non-domination, and inclusive democratic deliberation about criminal law than democratic communitarian localism. (shrink)

The deep influence of affectivity on learning is now widely acknowledged (Keefer et al., 2018; Sánchez-Álvarez et al., 2021). For instance, it has been shown that affect influences key learning-relevant processes, such as motivation, perception, behavior, and critical thinking (Izard, 2002; Mayer & Salovey, 1997). Evidence also shows that emotion and mood strongly influence attention, which in turn drives learning and memory (Elbertson et al., 2010; Elias et al., 1997). Intersubjective phenomena, such as the degree of affection and respect (...) between child and teacher, also affect the child’s learning processes, academic outcomes, and brain development (Kusché & Greenberg, 2006; Ryan & Patrick, 2001). However, the relevant literature is not paying attention to increasing evidence showing that affective phenomena are rooted in interoceptive and homeostatic self- and co-regulatory processes within and between people’s living bodies (Barrett, 2017; Carvalho & Damasio, 2021; Craig, 2015, 2018; Fotopoulou et al., 2022; Fotopoulou & Tsakiris, 2017; Seth & Friston, 2016). In this theoretical chapter, we explore this connection and its importance for learning. We argue that affective experience plays a fundamental role in learning, and that affective experience is rooted in the homeostatic self-/co-regulation of living bodies. Therefore, the homeostatic self-/co-regulation of living bodies plays a fundamental role in learning. In other words, there is an intra- and interpersonal somatic dimension of learning that demands explicit consideration in educational contexts. In this way, we aim to contribute to an understanding of learning and education that moves away from an individualistic, brain-centered information-processing conception toward one centered on sentient, interdependent living bodies. (shrink)

This book proposes a bold idea. Living beings are distinguishing distinctions. Single cells and multicellular organisms maintain themselves distinct by drawing distinctions. This is what organisms are and what they do. From this starting point, key issues examined range across ontology, epistemology, phenomenology, logic, and ethics. Topics discussed include the origin of life, the nature and purpose of biology, the relation between life and logic, the nature and limits of formal logic, the nature of subjects, the subject-object relation, subject-subject relationships (...) and the deep roots of ethics. The book provides a radical new foundation to think about philosophy and biology and appeals to researchers and students in these fields. It powerfully debunks mechanical thinking about living beings and shows the vast reservoir of insights into aliveness available in the arts and humanities. (shrink)

1 Das Paradox des Regelfolgens Regeln im Sinne von Handlungsvorschriften setzen ihre Anwendbarkeit schon begrifflich voraus. Alle Regeln regeln mögliches Verhalten, seien es Verkehrsregeln, juridische Gesetze, mathematische und logische Verfahren, und selbst „Bedeutungs-postulate“, die festlegen, wie ein Ausdruck verständlich zu verwenden ist. Regeln ohne irgendeinen möglichen Anwendungsspielraum sind sinnlos. Dabei werden durch Regeln nicht nur mögliche Anwendungen präsupponiert, sondern umgekehrt aus gegebenen Tatsachen oder Ereignissen Regelmäßigkeiten herausgelesen, die sich in der Regel ausdrücken. Die Regel bezeichnet in diesem Sinne das „Prinzip (...) hinter den Tatsachen“, das sie diesen freilich in gewisser Weise erst andichtet. Zweck dieses Vorgehens ist nicht zuletzt, die mögliche Fortsetzung der Tatsachenreihe gleichzeitig zu bestimmen und zu begründen, jedenfalls aber eine gewisse Ordnung, Rechtfertigung und Voraussagbarkeit des Handelns zu gewährleisten. Regelanwendung verlangt deshalb eine komplexe geistige Kompetenz, die nicht nur Fähigkeiten der Abstraktion und Reflexion, sondern auch Können und Erfahrung voraussetzt. (shrink)

Contrary to the assumptions of those who pair Dewey and Piaget based on progressivism's recent history, Dewey shared broader concerns with Vygotsky (whose work he never read). Both Dewey and Vygotsky emphasized the role of cultural forms and meanings in perpetuating higher forms of human thought, whereas Piaget focused on the role played by logical and mathematical reasoning. On the other hand, with Piaget, Dewey emphasized the nurture of independent reasoning central to the liberal Protestant heritage the two men shared. (...) Indeed, Dewey's broad theorizing of democracy's implications for schooling can be seen to integrate the research emphases of the two psychologists. (shrink)

"Ökologie ist in den Medien- und Kulturwissenschaften derzeit von hoher begrifflicher Konjunktur. Damit stellt sich die Frage nach dem Gebrauch, dem Potential und der historischen wie medialen Verfasstheit verschiedener Konzepte von Ökologie und deren jeweilige Fassung von Natur, Organismus und Relationalität. Eine Analyse von Ernst Haeckels Genereller Morphologie und seiner Sarcode-Versuche arbeitet verschiedene Modellierungen von (Inter-)Relationalität, insbesondere Organismus-Außenwelt-Beziehungen in der Ökologie heraus. Ecology is a term that is much discussed in recent media and cultural studies. This raises the question of (...) the use, the potential and the historical and medial constitution of different concepts of ecology and their respective understandings of nature, organism and relationality. This paper presents an analysis of Ernst Haeckel’s General Morphology and his Sarcodes-experiments and elaborates different models of (inter-)relationality, especially relations between organisms and environment, in ecology. ". (shrink)

Ökologie ist in den Medien- und Kulturwissenschaften derzeit von hoher begrifflicher Konjunktur. Damit stellt sich die Frage nach dem Gebrauch, dem Potential und der historischen wie medialen Verfasstheit verschiedener Konzepte von Ökologie und deren jeweilige Fassung von Natur, Organismus und Relationalität. Eine Analyse von Ernst Haeckels Genereller Morphologie und seiner Sarcode-Versuche arbeitet verschiedene Modellierungen von (Inter-)Relationalität, insbesondere Organismus-Außenwelt-Beziehungen in der Ökologie heraus.

Galileo’s Sunspot Letters, published in 1613, underwent extensive censorship before publication. It seems likely that the Roman Inquisition had charge of the pre-publication review of Galileo’s work, rather than the usual organ, the Master of the Sacred Palace. A study of that process demonstrates that the issue to which the censors objected was Galileo’s use of the bible, not his allegiance to Copernicus. In the course of the first phase of Galileo’s trial, orchestrated by one of the most powerful Cardinal (...) Inquisitors, two propositions allegedly drawn from the book were judged either “formally heretical” or “at least erroneous in the faith.” These judgments might have come not from the published book but from the Inquisition’s censorship of its drafts. They supported Galileo’s silencing in 1616.Keywords: Galileo; Sunspot Letters; Roman Inquisition; Bible; Censorship; Heliocentrism. (shrink)

There is a suspicion in the minds of a number of Virgil's modern commentators that Corydon, the lover-shepherd of the second Eclogue, is himself a slave, and that the dominus of his beloved Alexis is his master too.1 It is the purpose of this note to show that the suspicion is baseless. None of the ancient commentators appears to know of such an interpretation. This should be significant in that they probably shared the poet's assumptions about literary decorum. We can (...) gather how Virgil viewed the function of slaves in poetry of an exalted genre by looking at the Aeneid and the Georgics. The essential considerations were set out by W. E. Heitland in Agricola , pp. 218-41. Virgil was less ready to introduce slaves into his epic than Homer had been. More startling is the complete silence of the poet in the Georgics on the use of slave labour in contemporary farming. Literary decorum induces this reticence; slaves are too mean to have a voice or place in epos. How do matters stand with pastoral? (shrink)

The Islam and human rights nexus is too often viewed as being static. In reality, the relationship is complex and mutable. In an era of unsettling changes to the status quo, perceptions of the Islam and human rights nexus have also proven to be sensitive to shifting political dynamics. In these circumstances, the position that Islam and human rights are inherently in conflict, which assumes two settled entities in a stable relationship, is becoming hard to sustain – as is the (...) position that human rights are ineluctably tied to Western civilization. Many Muslims are arguing that Islam and human rights are harmonious, and human rights contain principles that address some of Muslims' most pressing concerns. However, there are also factors – such as certain U.S. policies - that could work in the opposite direction, energizing Islamist hostility to human rights and confirming Muslims' suspicions that human rights are part of a nefarious Western plot. We must recognize that the Islam and human rights relationship is regularly readjusting in response to a changing environment, so that the issues addressed over the next decades will not likely be the same ones that Muslim societies and Islamic thinkers have been wrestling with to date. (shrink)

Based on a psychobiographical approach, this study addresses magical thinking across the life span of Paulo Coelho. Paulo Coelho, who was born in Brazil in the 1940s, has become one of the most sold and famous contemporary authors in the world. In his life, as well as in his books, which are mainly autobiographical accounts, magic and magical thinking, spirituality, meaningfulness, and the living of one’s dream, are key themes. The aim of this study was to explore magic and magical (...) thinking in Paulo Coelho’s life and creative works. The study uses a psychobiographical single case study approach within the methodological frame of Husserl’s phenomenology. The author, Paulo Coelho, was chosen as the subject of research. Documents providing both first person and third person perspectives were subjected to content analysis. The findings show that magical thinking played an important role in Coelho’s creative works and in his life, in the form, for example, of ascriptions of magic to key situations in his life, the performance of daily rituals, mystic interpretations of life events, and his deep religious faith. Magical thinking is usually regarded as indicative of pathological and inappropriate cognitive and psychological behaviour, especially when found in adults in a westernised culture. However, the analysis of Coelho’s life and works shows that magical thinking can be utilised creatively and be integrated into one’s life to enable personal development and growth while simultaneously providing fertile ground for creative production. In Paulo Coelho’s case, the intertwining of religion and magical thinking provided deep meaning that guided his personal development. (shrink)

The Crusaders reached Ramla and Lydda, adjacent settlements on the road from Jaffa to Jerusalem, in 1099. Ramla was to become a secular lordship within the Latin Kingdom of Jerusalem. Lydda, on the other hand, was to become an ecclesiastical lordship, like that of the archbishop of Nazareth and perhaps also the patriarch of Jerusalem. Very little is known about the early development of lordships in the Holy Land, and the examples of Ramla and Lydda are more complicated than has (...) hitherto been recognized. My purpose here is to examine in detail when and how Ramla and Lydda acquired their seigneurial positions. (shrink)

1 Das Paradox des Regelfolgens Regeln im Sinne von Handlungsvorschriften setzen ihre Anwendbarkeit schon begrifflich voraus. Alle Regeln regeln mögliches Verhalten, seien es Verkehrsregeln, juridische Gesetze, mathematische und logische Verfahren, und selbst „Bedeutungs-postulate“, die festlegen, wie ein Ausdruck verständlich zu verwenden ist. Regeln ohne irgendeinen möglichen Anwendungsspielraum sind sinnlos. Dabei werden durch Regeln nicht nur mögliche Anwendungen präsupponiert, sondern umgekehrt aus gegebenen Tatsachen oder Ereignissen Regelmäßigkeiten herausgelesen, die sich in der Regel ausdrücken. Die Regel bezeichnet in diesem Sinne das „Prinzip (...) hinter den Tatsachen“, das sie diesen freilich in gewisser Weise erst andichtet. Zweck dieses Vorgehens ist nicht zuletzt, die mögliche Fortsetzung der Tatsachenreihe gleichzeitig zu bestimmen und zu begründen, jedenfalls aber eine gewisse Ordnung, Rechtfertigung und Voraussagbarkeit des Handelns zu gewährleisten. Regelanwendung verlangt deshalb eine komplexe geistige Kompetenz, die nicht nur Fähigkeiten der Abstraktion und Reflexion, sondern auch Können und Erfahrung voraussetzt. (shrink)

Criteria distinguishing the professions from ordinary occupations have traditionally stressed the notion of commitment to a service ethic which implies social responsibility. In this survey of 223 students and faculty of three university professional schools in Canada, the extent to which students exhibit awareness of the ethical component in their future work is examined. Particular attention is paid to the structural contradictions inherent in the work context of the salaried professions, especially the ethical dilemmas that arise out of bureaucratic demands (...) to serve organizational goals rather than broader social ends. (shrink)

This paper critiques a number of standard ways of understanding the role of the metalanguage in a semantic theory for natural language, including the idea that disquotation plays a nontrivial role in any explanatory natural language semantics. It then proposes that the best way to understand the role of a semantic metalanguage involves recognizing that semantics is a model-based science. The metalanguage of semantics is language for articulating features of the theorist's model. Models are understood as mediating instruments---idealized structures used (...) to represent select aspects of the world, aspects the theorist is seeking some theoretical understanding of. The aspect of reality we are seeking some understanding of in semantics is a dimension of human linguistic competence---informally, knowledge of meaning. (shrink)

Materialist metaphysicians want to side with physics, but not to take sides within physics.Ifwetook literally the claim of a materialist that his position is simply belief in the claim that all is matter, as currently conceived, we would be faced with an insoluble mystery. For how would such a materialist know how to retrench when his favorite scientific hypotheses fail? How did the 18thcentury materialist know that gravity, or forces in general, were material? How did they know in the 19thcentury (...) that the electromagnetic field was material, and persisted in this conviction after the aether had been sent packing?The doctrine of physicalism casts a long shadow in contemporary philosophy, configuring all kinds of philosophical issues and projects. Unsurprisingly, its proponents argue that physicalism has all the obvious features necessary for a scientific hypothesis to be in what we will call ‘good standing,’ i.e. being worthy of serious scientific investigation. In fact, many claim much more, arguing that physicalism is a well-confirmed hypothesis and possibly amongst the best of our theories. But, as our second opening passage makes clear, a persistent worry has been that physicalism, or ‘materialism’ as van Fraassen terms it, is an edifice built on sand. For many philosophers question whether the ‘physical’ can be specified at all, or at least in a manner that will produce a physicalism that would be in good standing. (shrink)