This paper is a revised and extended version of a keynote contribution to a recent conference on Cognitive Informatics. It offers a brief summary of some of the core concerns of other contributions to the conference, highlighting the range of issues under discussion; and argues that many of the central concepts and preoccupations of cognitive informatics as understood by participants--and others in the general field of computation--rely on ill-founded realist assumptions, and what has been termed the functionalist view of representation. (...) Even if such ideas--albeit in a revised form -- can be defended, there must be a more extensive engagement with the literature and issues outside the confines of the computing and computational orthodoxy. (shrink)

This paper is a revised and extended version of a keynote contribution to a recent conference on Cognitive Informatics. It offers a brief summary of some of the core concerns of other contributions to the conference, highlighting the range of issues under discussion; and argues that many of the central concepts and preoccupations of cognitive informatics as understood by participants--and others in the general field of computation--rely on ill-founded realist assumptions, and what has been termed the functionalist view of representation. (...) Even if such ideas--albeit in a revised form -- can be defended, there must be a more extensive engagement with the literature and issues outside the confines of the computing and computational orthodoxy. (shrink)

The main ideas underlying Bauman’s liquid modernity are explained and then extended to incorporate current ideas about complexity and turbulence. This combination is used to argue that although Bauman himself refuses to offer any resolution to the paradoxes of liquid modernity, complexity theory may be useful: in particular the argument that the seemingly chaotic may actually result in some sort of order. The section also points to the ways in which liquid modernity provides a constant reminder of the underside of (...) contemporary existence; vagabonds and waste as well as tourists and flexibility. (shrink)

The gig economy has become a hot topic. The term itself derives from the world of entertainment, particularly live music, where performers striving for recognition hope to get a few ‘gigs’ – i.e. short-term and sporadic opportunities for paid employment, with the understanding that such engagements are limited and without any future obligation on either party – employer or employee. This seemingly gives both parties significant autonomy, albeit not in equal measure. Indeed, the terms ‘employer’ and ‘employee’, with respective connotations (...) of extended and enduring responsibility, and mutual obligation, are hotly disputed. Are they self-employed contractors or employees of the company? In what follows, I show how key aspects of Zygmunt Bauman’s work prepare us for an understanding and appreciation of the gig economy, and other more extensive ramifications; particularly those exemplified in the success of the Open Source model, and its potential – or not – to provide the basis for new institutional forms appropriate and acceptable for our current context. (shrink)

Causation appears to present us with an interpretative difficulty. While arguably a redundant relation given fundamental physics, it is nevertheless apparently pragmatically indispensable. This chapter revisits certain arguments made previously by the author for these claims with the benefit of hindsight, starting with the role of causal models in the human sciences, and attempting to explain why it is not possible to straightforwardly ground such models in fundamental physics. This suggests that further constraints, going beyond physics, are needed to legitimate (...) such models. These supplementary constraints could be reified, but that would seem to conflict with the completeness of physics. A response is to emphasize the practical role of causal talk, and the author suggests that a fictionalist approach might be worth exploring. After clarifying fictionalism as a general approach, they carry out in some detail the project of clarifying what a fictionalist attitude to causation would involve. (shrink)

Early work on the frequency theory of probability made extensive use of the notion of randomness, conceived of as a property possessed by disorderly collections of outcomes. Growing out of this work, a rich mathematical literature on algorithmic randomness and Kolmogorov complexity developed through the twentieth century, but largely lost contact with the philosophical literature on physical probability. The present chapter begins with a clarification of the notions of randomness and probability, conceiving of the former as a property of a (...) sequence of outcomes, and the latter as a property of the process generating those outcomes. A discussion follows of the nature and limits of the relationship between the two notions, with largely negative verdicts on the prospects for any reduction of one to the other, although the existence of an apparently random sequence of outcomes is good evidence for the involvement of a genuinely chancy process. (shrink)

Atheists are frequently demonized as arrogant intellectuals, antagonistic to religion, devoid of moral sentiments, advocates of an "anything goes" lifestyle. Now, in this revealing volume, nineteen leading philosophers open a window on the inner life of atheism, shattering these common stereotypes as they reveal how they came to turn away from religious belief. These highly engaging personal essays capture the marvelous diversity to be found among atheists, providing a portrait that will surprise most readers. Many of the authors, for example, (...) express great affection for particular religious traditions, even as they explain why they cannot, in good conscience, embrace them. None of the contributors dismiss religious belief as stupid or primitive, and several even express regret that they cannot, or can no longer, believe. Perhaps more important, in these reflective pieces, they offer fresh insight into some of the oldest and most difficult problems facing the human mind and spirit. For instance, if God is dead, is everything permitted? Philosophers without Gods demonstrates convincingly, with arguments that date back to Plato, that morality is independent of the existence of God. Indeed, every writer in this volume adamantly affirms the objectivity of right and wrong. Moreover, they contend that secular life can provide rewards as great and as rich as religious life. A naturalistic understanding of the human condition presents a set of challenges--to pursue our goals without illusions, to act morally without hope of reward--challenges that can impart a lasting value to finite and fragile human lives. Collectively, these essays highlight the richness of atheistic belief--not only as a valid alternative to religion, but as a profoundly fulfilling and moral way of life. "This Atheists R Us compilation differs markedly in tone from Hitchens and Dawkins. Excellent fare for Christian small groups whose members are genuinely interested in the arguments raised by atheists." --Christianity Today "Readable, personal, and provocative.... Contrary to the popular image, atheism isn't all rebellious trumpets and defiant drums.... Here we have all the varieties of unreligious experience, a full symphony of unbelief." --Free Inquiry "Compelling and sophisticated arguments that religious people ought to confront." --Tikkun. (shrink)

A naturalistic impulse has taken speculative analytic metaphysics in its critical sights. Importantly, the claim that it is desirable or requisite to give metaphysics scientific moorings rests on underlying epistemological assumptions or principles. If the naturalistic impulse toward metaphysics is to be well-founded and its prescriptions to have normative force, those assumptions or principles should be spelled out and justified. In short, advocates of naturalized or scientific metaphysics require epistemic infrastructure. This paper begins to supply it. The author first sketches (...) her conception of suitably naturalized or scientific metaphysics. She then lays out a number of candidate epistemic principles centring around the notion of theoretical constraint. The author offers several arguments for the principles, based on statistical likeliness, agreement, falsity avoidance, and methodological efficiency and inefficiency. Finally, she shows how scientific metaphysics satisfies the epistemic principles and is therefore preferable to its traditional rivals. (shrink)

_Philosophy of Probability: Contemporary Readings_ is the first anthology to collect essential readings in this important area of philosophy. Featuring the work of leading philosophers in the field such as Carnap, Hájek, Jeffrey, Joyce, Lewis, Loewer, Popper, Ramsey, van Fraassen, von Mises, and many others, the book looks in depth at the following key topics: subjective probability and credence probability updating: conditionalization and reflection Bayesian confirmation theory classical, logical, and evidential probability frequentism physical probability: propensities and objective chances. The book (...) features a useful primer on the mathematics of probability, and each section includes an introduction by the editor, as well as a guide to further reading. A broad-ranging and highly accessible exploration of the subject, _Philosophy of Probability_ is ideal for any student of formal epistemology, philosophy of science, metaphysics, or philosophy of mathematics. (shrink)

The varied chapters of this book seek to capture the complexities of teaching and learning in today's schools, and they share an interest in exploring the influences of knowledge construction in the moment and over time. Teaching and learning are human processes, interrelated and dynamic. We assembled this collection to unpack what it means to teach and to learn, teasing out some of the implications and challenges of such complicated educational processes that are often misconstrued as causal or linear. As (...) educators currently residing in the United States, we find this a particularly pressing agenda, given the current focus on common core standards and reducing teaching and learning to conceptual and pedagogical stepby-step procedures. Our primary concern in putting together this book was to provide a conceptual and political foundation from which to construct and defend understandings and practices of teaching and learning that embody the complexity of educational endeavors and relationships. The isolation of teaching from learning, and the othering of both teachers and students, one from the other, suggests that knowledge is synonymous with information. This book challenges such assumptions. The project underlying this text can be seen as a means of rethinking how teachers' and students' perspectives of practice and curriculum influence what learning opportunities are provided to students. Chapters written by established and new thinkers in the field of education demonstrate the ways in which teachers reformulate relationships between teaching and learning in school settings. Our second objective is to examine local constructions of knowledge over time and how those constructions are consequential for teacher and student learning. By examining patterns of practice and processes of knowledge construction in elementary, secondary, and undergraduate classrooms, the authors of these chapters lay a foundation for examining commonalities and differences in the construction of knowledge and practices across educational levels, disciplines, and in-school and outof-school settings. (shrink)

This chapter discusses fundamental problems and prospects for ethical naturalism. Section 1 explains what is meant by “ethical naturalism” and surveys different versions of the view. Section 2 discusses the central philosophical challenge to ethical naturalism, viz., the “Normativity Objection.” Section 3 offers a battery of responses to it on behalf of the ethical naturalist. Section 4 explores a promising and novel approach to ethical naturalism, viz., a moral nativist theory that that combines a Chomskian approach to moral competence with (...) a structuralist metaphysics. (shrink)

Jan Bryant looks at the strategies visual artists and filmmakers are using to criticise the social and economic conditions shaping our historical moment. She then assesses how the world is being positively re-imagined through their work today.

This chapter considers the assumptions required to make scientisms of different forms genuinely threatening to philosophers, where a genuine threat would consist of a concrete risk to their statuses, the value of their teaching and research, their livelihoods, their preferred research methods, or the health of the discipline. I will find that strong and weak forms of scientism alike require substantive assumptions to make them threatening in those regards. In particular, they require sometimes heavy-handed circumscriptions of philosophy and science, as (...) well as their epistemic credentials and achievements, methods, and subject matters. They also require restrictive pronouncements upon the epistemic and non-epistemic goods that are valuable, worth promoting in academic contexts, and relevant to disciplinary health. My aim in this chapter will not to be defeat those assumptions but rather to make them explicit and to emphasize their frequent strength and contentiousness. (shrink)

Le statut de Pierre Bayle dans l'histoire des idées philosophiques et religieuses de l'époque classique a changé du tout au tout. D'observateur, il est devenu, dans l'historiographie actuelle, un acteur majeur dans les débats philosophiques, religieux et politiques de son époque, dont les écrits nourriront la réflexion des philosophes clandestins qui fondent les Lumières radicales. Ce volume d'études contribue à cette nouvelle interprétation du statut et de la portée du rationalisme de Bayle.

Pascal founds his interpretation of the Augustinian doctrine of the corruption of human nature on a philosophy of faith inherited from Montaigne: « we are Christians in just the same way as we are Périgordians or Germans » (Essais, II, 12) : this conception of « human faith » is analysed, in turn, by means of concepts drawn from Descartes (passion) and Gassendi (imagination). He thus leads us to a very modern conception of « human faith » – without grace (...) – as being the product of education and habit, a « sentiment » like so many others. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Response 2: “Pessimism of the Intellect, Optimism of the Will”Antonis BalasopoulosLet me begin with a few words on my title, which was chosen as reflecting the nature of the orientation of my work in the field of utopian studies and therefore also of my orientation toward the theme of this roundtable. As Francesca Antonini puts it in a recent essay, the phrase, which became associated with the work of (...) Antonio Gramsci though it originates in Romain Rolland, describes “the (seemingly contradictory) coexistence of a realistic description of the status quo, on the one hand, and a genuine commitment to the possibility of transforming reality, on the other.”1Anyone who has read Thomas More’s Utopia knows that Rolland’s and Gramsci’s formula very much describes that book’s bifurcation between a voice of relentless critique of what exists in Europe—and particularly in England—in More’s time (in Book 1) and a voice preoccupied with the description of an alternative, and arguably better, world (in Book 2). This bifurcation, it is equally well known, is part of the genetic material More’s book bequeathed to its successors, so that one calls a “utopia” a (mostly, though not always) literary text, where the “realistic description of the status quo” coexists with a vision arising out of a “commitment to the possibility of transforming reality”—admittedly in different admixtures and proportions of [End Page 544] the critical or negative and the anticipatory, projective or prefigurative elements. Though Ernst Bloch’s distinction between “cold” and warm” streams within Marxism is not identical to this first binary, it is certainly related to it, so that the “cold” stream is one that privileges the rational and analytical element (usually, I would propose, in relation to the part of the Marxist tradition we know as “critique of political economy”), while the “warm stream” is one that rather foregrounds that which relates to affect, to desire, hope, or fidelity to the transformative project (these are frequently correlated to those elements of Marxism that correspond to its also being a political and philosophically imbued creed).2 What follows here, then, explores the implications of the dialectical interplay between these two sets of oppositions—and hopefully justifies such insistence on dialectic itself.3To the extent that I can see, the basic themes and areas of concentration in my colleagues’ essays involve decolonizing utopian studies as a project; addressing, in that connection, the heterogeneity of utopianisms that emerge out of a number of marginalized subjectivities; the provenance of the questions of ecology, sustainability, animal life for the present and future of utopian studies (and to some degree, for utopianism’s past); and finally, the question of utopian forms of social activism and therefore also the search for spaces beyond the walls of academic insularity. These are important and largely interconnected questions, but I am afraid I will only have the space to touch on them briefly and sketchily here.In her cogent and multifaceted intervention, Caroline Edwards begins her reflections on the task of decolonizing utopian studies by noting the high investment of fin-de-siècle utopian fiction in notions of industrial progress, noting that such notions have involved “lasting damage” for “Black writers, artists, and thinkers.” Within this framework, she evokes Joseph R. Winters’s argument that “modern notions of progress and freedom are inherently flawed,” since they are founded on the oppressive traditions of capitalism and colonialism. In turn, this leads to an argument against the teleological futurism of most nineteenth-century utopias and in support of the deconstruction of “the idea of historical progress unfolding in Hegelian dialectical stages.” What is to replace this is a hauntological (after Derrida) conception of the relation between the present and the past, for which “the present is always a site of potential breaks and ruptures that can signify both dislocation and pain as well as novelty and possibility.” In a similar vein, Heather Alberro questions the teleological futurism of an earlier tradition of utopia, evoking Laurence Davis’s observation on the importance of [End Page 545] “neglected or suppressed possibilities for qualitatively better forms of life” within the “Now.” The desideratum is, again... (shrink)

The paper addresses a plea by accounting educators that ethics should be integrated into the accounting curriculum (Poje and Zaman Groff 2022). Further, accountants should teach ethics. Case learning is consistent with Bloom’s (1956) taxonomy of six levels of learning. The ethics literature supports using cases to teach ethics because cases allow each student to put themselves in the position of a decision-maker. Case selection should engage the learner emotionally. Therefore, current issues are preferable. With these goals—engaging the student as (...) a learner, ensuring action learning, and meeting the learning taxonomy of Bloom, the paper provides educators with a suggested road map of case materials that can be employed in accounting courses across the program. Road maps are a means to demonstrate a holistic view of curriculum design and learning execution across specific accounting courses. (shrink)

Life, death and immortality.--Oriental religions.--Buddhism and Christianity.--Christianity and Mohammedanism.--The natural history of church organization.--The heresy of non-progressive orthodoxy.--Miracles.--Christian ethics as contrasted with the ethics of other religions.--Eternity; a thread in the weaving of a life.

The first book to fully explore and explain the concept of yin yang, breaking it down in easy-to-follow terms for all those interested in Daoism, alternative medicine, martial arts and other Eastern fields of study. Illustrated with striking red/black graphics that make the concepts more accessible.

Draws on Marx and the first-generation Frankfurt School to make the case that cosmopolitanism must become a postcapitalist political theory.

La question du nihilisme a une longue histoire. Elle émerge au sein de l'idéalisme allemand, se déploie ensuite dans l'intelligentsia et la littérature russes, puis trouve chez Nietzsche et Heidegger ses explorations les plus influentes. Si le mot semble moins courant depuis un demi-siècle -- comme d'autres termes aussi chargés, pensons à celui d'aliénation -- les enjeux qu'il soulève demeurent toutefois au cœur de la pensée contemporaine. Les risques environnementaux nourrissent d'ailleurs plus que jamais l'inquiétante intuition que de puissantes dynamiques (...) de dévalorisation du réel sont à l'œuvre dans les sociétés modernes. Ces douze essais, qui font largement entendre la voix d'une nouvelle génération, n'ont pourtant pas pour but de défendre une thèse commune. Ils explorent plutôt les multiples aspects du nihilisme et se confrontent à ses grandes interprétations. Sont ainsi proposées autant de pistes pour rejoindre les débats sur le capitalisme, la technique, l'éducation, le patriarcat, le roman ou la démocratie. Pluralité revendiquée, qui illustre néanmoins un même ancrage dans les défis du monde actuel. (shrink)

Despite the readily available discussion on counseling supervision models for over a quarter of a century, there is little attention in the literature with respect to how developmental supervision models align with existential philosophy. One model, The Integrated Developmental Model (IDM), is a robust and well-accepted model of supervision with embedded undertones of existentialism requiring scholarly discussion. The primary goal of this article is to emphasize the parallels between the IDM and Sartre’s philosophical principles of existentialism thereby creating a meaning (...) making framework for supervisors to enhance developmental growth of their supervisees. (shrink)

In order to understand what we are talking about when we talk about joint attention, I will scrutinize how the mainstream view that builds on representational and intentionalist theories of mind is constituted. My aim is to show that much of the theory of joint attention is quite narrowly constructed and comes with tacit disciplinary biases that exclude much of what is existentially important in our practices of sharing our perceptions and guiding others to attend to the world in novel (...) ways. By using the frameworks of classical phenomenology and enactivist theories of mind, I aim to show how we, in our interactions, share our perceptions even with beings that are distinctly different from us. And, that this _difference_ in our personal worldview, our cognitive capacities, and our sensory modalities should be seen as a constitutive aspect of our practices of shared attention. I will articulate attention as a revelatory practice that aids us in discovering a shared world through the plurality, rather than similarity, of our perceptual actions. Attention is, in this sense, not solely driven by subjective intentions; it is also formed and co-constituted by my being addressed by the other. (shrink)

This chapter contains section titles: Abilities Concepts Conclusion.

Epistemological internalists have a problem about perceptual knowledge: how can perceptual experience both provide faithful information about the external world and justification for empirical belief? This is Sellars’s famous problem about “the given.” Chapter 12 argues, first, that this problem is not just for internalists—a version of it arises for naturalistic externalists. But, second, it argues that the problem can be solved within naturalistic bounds, by appealing to a category of causal relations called “intelligible causation.”.

Provides comprehensive, yet concise coverage of the broad field of bioethics, dealing with the scientific, medical, social, religious, political and international concerns.

De bijdragen in deze bundel zijn een uitwerking van een symposium over Erasmus (1467/69-1536), georganiseerd door Driestar hogeschool naar aanleiding van zijn vijfhonderd jaar geleden verschenen Griekse editie van het Nieuwe Testament. Deze Bijbeltekst gold eeuwenlang als de standaard. Verschillende vertalingen zijn hierop gebaseerd, waaronder de Statenvertaling. Erasmus hield zich verder intensief bezig met de vraag hoe de religieuze verdeeldheid kon worden opgeheven. Zijn opvattingen over opvoeding en onderwijs blijken ook invloedrijk onder gereformeerde pedagogen in de zeventiende eeuw. De auteurs (...) illustreren niet alleen Erasmus? veelzijdigheid en zijn betekenis als christenhumanist, maar schenken ook aandacht aan zijn onderbelicht gebleven invloed binnen de protestants-christelijke traditie. (shrink)

L'anthropologie pascalienne de la "misère de l'homme sans Dieu" frappe par sa pertinence : aucun apologiste chrétien n'a exprimé avec tant de justesse le point de vue d'un incroyant sur le monde et sur sa propre nature. C'est le point de départ de son argumentation apologétique, que cet ouvrage suit pas à pas, en précisant ses sources cartésiennes et gassendistes, en examinant le statut du sentiment et en restituant la cohérence de la foi de la "seconde nature". Les Pensées constituent (...) l'expression complexe d'une philosophie chrétienne et la cohérence de l'argumentation représente un témoignage privilégié sur le libertinage tel que Pascal le concevait. Le profil intellectuel de son libertin apparaît entre les lignes de l'argumentation apologétique."--Page 4 of cover. (shrink)