Each bibliography includes a comprehensive list of the theorist's works and critical studies of these works in English. Each bibliography contains approximately 600 to 900 entries. Books, journal articles, essays within edited books (in the manner of Essay and General Literature) and dissertations are included. References are provided from a wide variety of disciplines and bibliographic sources. The primary purpose of each bibliography is to provide access to the widely reprinted primary works in English and the critical literature in a (...) great variety of books and journals. The topical bibliographies include the authoritative works on the subject and are arranged in useful categories. The lively part of the modern/post-modern debate is generally taking place in alternative and left journals -- journals always included in the literature search in the compiling of the bibliographies. (shrink)

Each bibliography includes a comprehensive list of the theorist's works and critical studies of these works in English. Each bibliography contains approximately 600 to 900 entries. Books, journal articles, essays within edited books (in the manner of Essay and General Literature) and dissertations are included. References are provided from a wide variety of disciplines and bibliographic sources. The primary purpose of each bibliography is to provide access to the widely reprinted primary works in English and the critical literature in a (...) great variety of books and journals. The topical bibliographies include the authoritative works on the subject and are arranged in useful categories. The lively part of the modern/post-modern debate is generally taking place in alternative and left journals -- journals always included in the literature search in the compiling of the bibliographies. (shrink)

a bibliography of the work of John Rawls and critical literature about his work.

A bibliography of books and articles by and about Martin Heidegger.

A bibliography of books and articles by and about Martin Heidegger.

Este artículo analiza el prólogo de 1812 a la Ciencia de la lógica (WdL) y responde a los planteos: ¿de qué trata esta obra?, ¿qué hay de lógico en la expresión “lógica”?, ¿es ”lógica” un nombre sustituto para “metafísica” o, más bien, la WdL es la inauguración de una disciplina completamente nueva y que dista de la metafísica en el sentido tradicional? Concluyo que la lógica es aquí el desarrollo del concepto expresada como libertad social.

How do people understand science? How do they feel about science, how do they relate to it, what do they hope from it and what do they fear about it? Science of the People: Understanding and using science in everyday contexts helps answer these questions as the result of painstaking interviewing by Professor Joan Solomon of all and sundry in a fairly atypical small town. The result is a unique overview of how a very wide range of adults, united (...) only by local geography, relate to science. Many of the findings run contrary to what is widely believed about how science is learnt and about how people view it. Chapters include:An Approach to AwarenessPublics for Science?Ethics and ActionInterpretation and ChangeJoan Solomon, who sadly died before this book could be published, enjoyed an international reputation in science education. After a long career teaching science in secondary schools she moved into the university sector and ending up holding chairs of science education at the Open University, King's College London and the University of Plymouth. She was a world leader in her subject and inspired classroom teachers and wrote a number of very influential papers with some of them. She produced many important books, booklets and other resources to help science teachers and science educators get to grips with the history and philosophy of science and the teaching of energy, amongst other topics. This book is essential reading for those involved in Science education and educational policy. (shrink)

Frege begins Die Grundlagen der Arithmetik, the work that introduces the project which was to occupy him for most of his professional career, with the question, 'What is the number one?' It is a question to which even mathematicians, he says, have no satisfactory answer. And given this scandalous situation, he adds, there is small hope that we shall be able to say what number is. Frege intends to rectify the situation by providing definitions of the number one and the (...) concept of number. But what, exactly, is required of a definition? Surely it will not do to stipulate that the number one is Julius Caesar - that would change the subject. It seems reasonable to suppose that an acceptable definition must be a true statement containing a description that picks out the object to which the numeral '1' already refers. And, similarly, that an acceptable definition of the concept of number must contain a description that picks out precisely those objects that are numbers - those objects to which our numerals refer. Yet, while Frege writes a great deal about what criteria his definitions must satisfy, the above criteria are not among those he mentions. Nor does he attempt to convince us that his definitions of '1' and the other numerals are correct by arguing that these definitions pick out objects to which these numerals have always referred. Yet, while Frege writes a great deal about what criteria his definitions must satisfy, the above criteria are not among those he mentions. Nor does he attempt to convince us that his definitions of ‘1’ and the other numerals are correct by arguing that these definitions pick out objects to which these numerals have always referred. There is, as we shall see shortly, a great deal of evidence that Frege’s definitions are not intended to pick out objects to which our numerals already refer. But if this is so, how can these definitions teach us anything about our science of arithmetic? And what criteria must these definitions satisfy? To answer these questions, we need to understand what it is that Frege thinks we need to learn about the science of arithmetic. (shrink)

In spite of feminist recognition that hierarchical organizations are an important location of male dominance, most feminists writing about organizations assume that organizational structure is gender neutral. This article argues that organizational structure is not gender neutral; on the contrary, assumptions about gender underlie the documents and contracts used to construct organizations and to provide the commonsense ground for theorizing about them. Their gendered nature is partly masked through obscuring the embodied nature of work.jobs and hierarchies, common concepts in organizational (...) thinking, assume a disembodies and universal worker. This worker is actually a man; men's bodies, sexuality, and relationships to procreation and paid work are subsumed in the image of the worker. Images of men's bodies and masculinity pervade organizational processes, marginalizing women and contributing to the maintenance of gender segregation in organizations. The positing of gender-neutral and disembodied organizational structures and work relations is part of the larger strategy of control in industrial capitalist societies, which, at least partly, are built upon a deeply embedded substructure of gender difference. (shrink)

In this article, the author addresses two feminist issues: first, how to conceptualize intersectionality, the mutual reproduction of class, gender, and racial relations of inequality, and second, how to identify barriers to creating equality in work organizations. She develops one answer to both issues, suggesting the idea of “inequality regimes” as an analytic approach to understanding the creation of inequalities in work organizations. Inequality regimes are the interlocked practices and processes that result in continuing inequalities in all work organizations. Work (...) organizations are critical locations for the investigation of the continuous creation of complex inequalities because much societal inequality originates in such organizations. Work organizations are also the target for many attempts to alter patterns of inequality: The study of change efforts and the oppositions they engender are often opportunities to observe frequently invisible aspects of the reproduction of inequalities. The concept of inequality regimes may be useful in analyzing organizational change projects to better understand why these projects so often fail and why they succeed when this occurs. (shrink)

Changing paradigms about moving forward -- The notion of progress in the past -- The notion of progress today -- Self-leadership and progress -- Toward a moral compass -- The right thing in pre-millennial context -- The right thing in current context -- Defining and polishing our moral compass -- Moving forward while doing the right thing -- About choice and reality -- Five moral pitfalls to avoid -- Moral theories : some pros and cons -- Five moral handles for (...) every type of decision-making. (shrink)

When Carol Gilligan (1982) first introduced the ethic of care she did so from the discipline of psychology using empirical data that questioned Kohlberg's (1981) negative assumptions about the mora...

The inquiry into the moral status of artificial intelligence (AI) is leading to prolific theoretical discussions. A new entity that does not share the material substrate of human beings begins to show signs of a number of properties that are nuclear to the understanding of moral agency. It makes us wonder whether the properties we associate with moral status need to be revised or whether the new artificial entities deserve to enter within the circle of moral consideration. This raises the (...) foreboding that we are at the gates of an anthropological crisis: the properties bound to moral agency have been exclusively possessed in the past by human beings and have shaped the very definition of being human. In this article, I will argue that AI does not lead us to an anthropological crisis and that, if we adhere to the history and philosophy of technology, we will notice that the debate on the moral status of AI uncritically starts from an anthropology of properties and loses sight of the relational dimension of technology. First, I will articulate three criteria for analyzing different anthropological views in philosophy of technology. Second, I will propose six anthropological models: traditional, industrial, phenomenological, postphenomenological, symmetrical, and cyborg. Third, I will show how the emergence of AI breaks with the dynamics of increased relationality in the history and philosophy of technology. I will argue that this aspect is central to debates about the moral status of AI, since it sheds light on an aspect of moral consideration that has been obscured. Finally, I will reject entirely relational approaches to moral status and propose two hybrid possibilities for rethinking it. (shrink)

Not only can the influence of Gottlob Frege be found in contemporary work in logic, the philosophy of mathematics, and the philosophy of language, but his projects—and the very terminology he employed in pursuing those projects—are still current in contemporary philosophy. This is undoubtedly why it seems so reasonable to assume that we can read Frege' s writings as if he were one of us, speaking to our philosophical concerns in our language. In Joan Weiner's view, however, Frege's words (...) can be accurately interpreted only if we set that assumption aside. Weiner here offers a challenging new approach to the philosophy of this central figure in analytic philosophy. Weiner finds in Frege's corpus, from Begriffsschrift on, a unified project of remarkable ambition to which each of the writings in that corpus makes a distinct contribution—a project whose motivation she brings to life through a careful reading of his Foundations of Arithmetic. The Frege that Weiner brings into clear view is very different from the familiar figure. Far from having originated one of the standard positions on the nature of reference, Frege turns out not to have had positive doctrines on anything like what contemporary philosophers mean by "reference." Far from having served as a standard-bearer for those who take the realists' side of contemporary disputes with anti-realists, Frege turns out to have had no stake in either side of the controversy. Through Weiner's lens, Frege emerges as a thinker who has principled reasons for challenging the very assumptions and motivations that animate philosophers to dispute these doctrines. This lucidly written and accessible book will generate controversy among all readers with an interest in epistemology, philosophy of language, history of philosophy, and the philosophy of mathematics. (shrink)

In this book Joan Wallach Scott discusses the role history has played as an arbiter of right and wrong and of those who claim to act in its name-- "in the name of history." Scott investigates three different instances in which repudiation of the past was conceived as a way to a better future: the International Military Tribunal at Nuremberg in 1946, the South African Truth and Reconciliation Commission in 1996, and the ongoing movement for reparations for slavery in (...) the United States. Scott shows how in these cases history was not only used to explain the past but to produce a particular future. Yet both past and future were subject to the political realities of their time and defined in terms of moral absolutes, often leading to deep contradictions. These three instances demonstrate that history is not an impartial truth, rather its very meaning is constructed by those who act in its name. (shrink)

The ethical theories employed in health care today assume, in the main, a modern Western philosophical framework. Yet the diversity of cultural and religious assumptions regarding human nature, health and illness, life and death, and the status of the individual suggest that a cross-cultural study of health care ethics is needed. A Cross-Cultural Dialogue on Health Care Ethics provides this study. It shows that ethical questions can be resolved by examining the ethical principles present in each culture, critically assessing each (...) value, and identifying common values found within all traditions, It encourages the development of global awareness and sensitivity to and respect for the diversity of peoples and their values and will advance understanding as well as help to foster a greater balance and a fuller truth in consideration of the human condition and what makes for health and wholeness. (shrink)

"[This book is] an... examination of how we can respond to suffering, live our fullest lives, and remain open to the full spectrum of our human experience"--Amazon.com.

This timely intervention into the debate about the legacy of the Enlightenment highlights both the plurality and the continuing relevance of Enlightened cosmopolitanism to contemporary global concerns, linking cultural history with the history of ideas and politics, in a global perspective.

After watching the 2017 Charlottesville riots, Joan Wallach Scott began thinking about our standard views of history as progressive, and the culmination of progress in the Western European nation-state since the 18th century. The return of once-discredited ideas-Nazism, white supremacy, nationalism-poses serious threats to democratic institutions and values, and upends our commonly-used adages about "the judgment of history" or being "on the right side of history." The three chapters examine the Nuremberg Tribunal, South Africa's Truth and Reconciliation Commission, and (...) the movement for reparations for slavery in the U.S. Scott examines how our association of these events with the expectation that history moves in an ever-improving linear direction. Instead, Scott forces us to reassess the history of these cases, not as an appeal to how history will ultimately judge these events, but rather as a need to perpetuate the nation-state and its claims to morality. (shrink)

There is a section in Samuel Delany’s magnificent autobiographical meditation, The Motion of Light in Water, that dramatically raises the problem of writing the history of difference, the history, that is, of the designation of “other,” of the attribution of characteristics that distinguish categories of people from some presumed norm.1 Delany recounts his reaction to his first visit to the St. Marks bathhouse in 1963. He remembers standing on the threshold of a “gym-sized room” dimly lit by blue bulbs. The (...) room was full of people, some standing, the rest an undulating mass of naked, male bodies, spread wall to wall. My first response was a kind of heart-thudding astonishment very close to fear. I have written of a space at certain libidinal saturation before. That was not what frightened me. It was rather that the saturation was not only kinesthetic but visible.2Watching the scene establishes for Delany a “fact that flew in the face” of the prevailing representation of homosexuals in the 1950s as “isolated perverts,” as subjects “gone awry.” The “apprehension of massed bodies” gave him a “sense of political power”:what this experience said was that there was a population—not of individual homosexuals … not of hundreds, not of thousands, but rather of millions of gay men, and that history had, actively and already, created for us whole galleries of institutions, good and bad, to accommodate our sex. [M, p. 174] 2. Samuel R. Delany, The Motion of Light in Water: Sex and Science Fiction Writing in the East Village, 1957-1965 , p. 173; hereafter abbreviated M. Joan W. Scott is professor of social science at the Institute for Advanced Study in Princeton, New Jersey. She is the author, most recently, of Gender and the Politics of History and is currently at work on a history of feminist claims for political rights in France during the period 1789-1945 as a way of exploring arguments about equality and difference. (shrink)

Book I: Before -- The origin -- Book II: Genesis -- Here goes nothing -- The light at the end of the tunnel -- Directions -- The geography of nowhere -- Book III: In residence -- Foyer -- Living room -- Dinner party -- East Room -- West Wing -- A room of one's own -- The children's hour -- In the garden -- Reflecting pool -- Book IV: Public library -- Dictionary of nothing -- The reading room -- Writers' (...) room -- In the stacks -- Samuel Beckett -- Italo Calvino -- E.M. Cioran -- Edmond Jabès -- Thomas Merton -- Rumi -- William Shakespeare -- Poets' corner -- Through a glass darkly -- The classics -- Book V: Concert Hall -- Overture -- Silence of the spheres -- Symphonies of silence -- Moments of silence -- The audience -- Book VI: School -- Knowing nothing -- The joy of unknowing -- Mathematics -- The arts -- Science sutra -- Creative thinking -- Paradoxical logic -- Master class -- Recess -- Final exam -- Book VII: Museum -- Permanent collection -- The moderns -- Warhol retrospective -- Gallery of blind spots -- In studio -- Nothing is beautiful -- Book VIII: Theater district -- Comedy tonight -- Mostly mystery -- Sing along -- In the wings -- Theater of the absurd -- Book IX: House of worship -- Nothing is sacred -- Seminary -- House of doubt -- Practicing nothing -- Book X: Downtown -- City hall -- At the office -- Inn on Main Street -- Restaurant -- Corner bar -- Wall Street -- Book XI: City limits -- This way out -- Tunnel at the end of the light -- Cemetery -- Last words -- After lite. (shrink)

This book deals with the theoretical, methodological, and empirical implications of bounded rationality in the operation of institutions. It focuses on decisions made under uncertainty, and presents a reliable strategy of knowledge acquisition for the design and implementation of decision-support systems. Based on the distinction between the inner and outer environment of decisions, the book explores both the cognitive mechanisms at work when actors decide, and the institutional mechanisms existing among and within organizations that make decisions fairly predictable. While a (...) great deal of work has been done on how organizations act as patterns of events for (boundedly) rational decisions, less effort has been devoted to study under which circumstances organizations cease to act as such reliable mechanisms. Through an empirical strategy on open-ended response data from a survey among junior judges, the work pursues two main goals. The first one is to explore the limits of "institutional rationality" of the Spanish lower courts on-call service, an optimal scenario to observe decision-making under uncertainty. The second aim is to achieve a better understanding of the kind of uncertainty under which inexperienced decision-makers work. This entails exploring the demands imposed by problems and the knowledge needed to deal with them, making this book also a study on expertise achievement in institutional environments. This book combines standard multivariate statistical methods with machine learning techniques such as multidimensional scaling and topic models, treating text as data. Doing so, the book contributes to the collaboration between empirical social scientific approaches and the community of scientists that provide the set of tools and methods to make sense of the fastest growing resource of our time: data. (shrink)

Afbeeldingen zijn belangrijke objecten. Ze zijn een rijke bron van informatie, onmisbaar voor een effectieve communicatie. Afbeeldingen zijn ook bijzondere objecten. Ze bestaan uit verf- of inktvlekken maar we zien er dingen in: mensen, bomen, huizen enz. Dit is vreemd want we weten allemaal dat er op het doek geen bomen zijn en geen huizen, en toch zien we ze. We vinden dit zo vanzelfsprekend dat niemand zich echt afvraagt hoe het komt. En dit is juist wat afbeeldingen wezenlijk onderscheidt (...) van al de andere objecten. De hamvraag is dan ook hoe enkele verfvlekken of potloodlijnen onmiskenbaar een boom kunnen betekenen. Met De kunst van het afbeelden presenteert J.B. Vert een samenhangende en overzichtelijke theorie over afbeeldingen. Zijn benadering is niet zoals gebruikelijk alleen vanuit de kunst maar vooral vanuit de cognitieve psychologie. Afbeeldingen zijn er immers om te worden gezien en we zien afbeeldingen met dezelfde ogen als waarmee we de wereld zien. We herkennen een object in een schilderij op dezelfde manier als we het herkennen in de wereld. Het effect van een afbeelding wordt vooral bepaald door de wijze waarop ons waarnemingssysteem is gebouwd en opereert. De lezer krijgt een uniek, uitgebreid, hanteerbaar en helder gestructureerd begrippenapparaat om afbeeldingen te beschrijven en erover te communiceren. De focus van het boek ligt weliswaar op de vlakke afbeelding, de begrippen zijn echter voor een groot deel ook op ruimtelijke en op abstracte beelden van toepassing. Joan B. Vert is 32 jaar werkzaam geweest als docent tekenen, eerst aan de Pedagogische Academie St.-Jozef te Zeist en later aan de Hogeschool Domstad te Utrecht. Hij heeft deelgenomen aan diverse ontwikkelgroepen van de Stichting Leerplanontwikkeling. (shrink)