Ichikawa and Jarvis offer a new rationalist theory of mental content and defend a traditional epistemology of philosophy. They argue that philosophical inquiry is continuous with non-philosophical inquiry, and can be genuinely a priori, and that intuitions do not play an important role in mental content or the a priori.

Strong evidence shows that exposure and engagement with the natural world not only improve human wellbeing but can also help promote environmentally friendly behaviors. Human-nature relationships are at the heart of global agendas promoted by international organizations including the World Health Organization’s “One Health” and the United Nations “Ocean Decade.” These agendas demand collaborative multisector interdisciplinary efforts at local, national, and global levels. However, while global agendas highlight global goals for a sustainable world, developing science that directly addresses these agendas (...) from design through to delivery and outputs does not come without its challenges. In this article, we present the outcomes of international meetings between researchers, stakeholders, and policymakers from the United Kingdom and Brazil. We propose a model for interdisciplinary work under such global agendas, particularly the interface between One Health and the UN Ocean Decade and identify three priority research areas closely linked to each other: human-nature connection, conservation-human behavior, and implementation strategies. We also discuss a number of recommendations for moving forward. (shrink)

Maternal opioid use during pregnancy is a growing national problem and can lead to newborns developing neonatal opioid withdrawal syndrome soon after birth. Recent data demonstrates that nearly every 15 min a baby is born in the United States suffering from NOWS. The primary treatment for NOWS is opioid replacement therapy, commonly oral morphine, which has neurotoxic effects on the developing brain. There is an urgent need for non-opioid treatments for NOWS. Transcutaneous auricular neurostimulation, a novel and non-invasive form of (...) electrostimulation, may serve as a promising alternative to morphine. tAN is delivered via a multichannel earpiece electrode worn on and around the left ear, targeting two cranial nerves—the vagus and trigeminal nerves. Prior research suggests that auricular neurostimulation exerts an anxiolytic effect on the body by releasing endogenous opioids and reduces withdrawal symptoms in adults actively withdrawing from opioids. In this first-in-human prospective, open-label trial, we investigated tAN as an adjuvant to morphine therapy in eight infants >33 weeks gestational age suffering from NOWS and receiving oral morphine treatment. Infants received tAN for 30 min 1 h before receiving a morphine dose. tAN was delivered at 0.1 mA below perception intensity at two different nerve targets on the ear: Region 1, the auricular branch of the vagus nerve; and Region 2, the auriculotemporal nerve. tAN was delivered up to four times daily for a maximum of 12 days. The primary outcome measures were safety [heart rate monitoring, Neonatal Infant Pain Scale, and skin irritation] and morphine length of treatment. tAN was well-tolerated and resulted in no unanticipated adverse events. Comparing to the national average of 23 days, the average oral morphine LOT was 13.3 days and the average LOT after tAN initiation was 7 days. These preliminary data suggest that tAN is safe and may serve as a promising alternative adjuvant for treating NOWS and reducing the amount of time an infant receives oral morphine. (shrink)

This article presents a case study of how one school introduced a one-credit course for philosophy majors focused on effective searching for and critical evaluation of primary and secondary sources. The course curriculum is based on departmental learning outcomes, and is also aligned with the Association of College and Research Libraries (ACRL) standards.

This article presents a case study of how one school introduced a one-credit course for philosophy majors focused on effective searching for and critical evaluation of primary and secondary sources. The course curriculum is based on departmental learning outcomes, and is also aligned with the Association of College and Research Libraries (ACRL) standards.

Offers a comprehensive account of Foucault’s relationship to neoliberalism that is driven not by polemics but a careful reading of Foucault’s texts and political positions.

Professor Engelhardt’s After God sets out in fine detail a “j’accuse” of the Western project from the medieval Scholastic doctors, through the Enlightenment, to Kant and Hegel, and finally to its telos in postmodernity, which in fact was the logical outcome of what Professor Engelhardt sees as the abuse of reason, for reason could never endure the demands made of it. I propose that Professor Engelhardt is correct in his description of our present epoch, though partially but critically misguided in (...) his diagnosis of why, and thus falls short in a prescription for the restoration of salus. (shrink)

Marr's seminal work laid out a program of research by specifying key questions for cognitive science at different levels of analysis. Because dynamic systems theory focuses on time and interdependence of components, DST research programs come to very different conclusions regarding the nature of cognitive change. We review a specific DST approach to cognitive-level processes: dynamic field theory. We review research applying DFT to several cognitive-level processes: object permanence, naming hierarchical categories, and inferring intent, that demonstrate the difference in understanding (...) of behavior and cognition that results from a DST perspective. These point to a central challenge for cognitive science research as defined by Marr—emergence. We argue that appreciating emergence raises questions about the utility of computational-level analyses and opens the door to insights concerning the origin of novel forms of behavior and thought. We contend this is one of the most fundamental questions about cognition and behavior. (shrink)

As an aspect of civic humanism, the liberal arts comprehended the skills necessary to realize the common good of free citizens within a free society, the mental habits basic to citizenship as preached and taught in the classical, medieval, and Renaissance worlds. The liberal arts formed people with the virtues proper to civic life. The Church has never been quiet about these issues. In every age Christians have addressed themselves to what the human animal is that such a being can (...) be trained in civic virtue, and how this can best be done, why Christians should care, and what Faith has to say on such matters as profane learning. This book's essays explore how the various Christian Traditions have taken up the question of liberal learning by setting it within the context of their own peculiar idioms and histories."--from back book cover. (shrink)

The editors of the JRE solicited short essays on the COVID‐19 pandemic from a group of scholars of religious ethics that reflected on how the field might help them make sense of the complex religious, cultural, ethical, and political implications of the pandemic, and on how the pandemic might shape the future of religious ethics.

It is unclear how children learn labels for multiple overlapping categories such as “Labrador,” “dog,” and “animal.” Xu and Tenenbaum suggested that learners infer correct meanings with the help of Bayesian inference. They instantiated these claims in a Bayesian model, which they tested with preschoolers and adults. Here, we report data testing a developmental prediction of the Bayesian model—that more knowledge should lead to narrower category inferences when presented with multiple subordinate exemplars. Two experiments did not support this prediction. Children (...) with more category knowledge showed broader generalization when presented with multiple subordinate exemplars, compared to less knowledgeable children and adults. This implies a U-shaped developmental trend. The Bayesian model was not able to account for these data, even with inputs that reflected the similarity judgments of children. We discuss implications for the Bayesian model, including a combined Bayesian/morphological knowledge account that could explain the demonstrated U-shaped trend. (shrink)

Steve Awodey and A. W. Carus. How Carnap Could Have Replied to Gödel.

To give concrete meaning to the phrase "Art for Life's Sake," Jenkins assumes that "the general purpose that animates all of man's activities and artifacts is adaptation to the environment and satisfaction of the conditions of life." A phenomenological survey of human experience reveals three basic modes of viewing or adapting to the world--the affective, the cognitive, and the aesthetic. Each is intertwined with the others, and all three are necessary if man is to adapt to his environment; but (...) as one or another mode dominates experience, attention is focused on the self, the relatedness of entities, and the particular entities themselves. The view of art that emerges is a reformulation of the imitation theory; skillfully and systematically applied to the persistent facts of aesthetic life, it offers solid, common-sense illumination of traditionally obscure problems.--D. W. S. (shrink)

This essay analyses the role played by okra in The Underground Railroad, together with how it functions in relation to the soil that sustains it and which allows it to grow. I argue that okra represents an otherwise lost African past for both protagonist Cora and for the show in general and that this transplanted plant, similar to the transplanted Africans who endured the Middle Passage on the way to ‘New World’ slave plantations, survives by going through ‘black holes’, something (...) that is not only linked poetically to the established trope of the otherwise absent Black mother but which also finds support from physics, where wormholes (similar to the holes created by worms in the soil) take us through black holes and into new worlds, realities or dimensions. This is reflected in Jenkins’s series (as well as Whitehead’s novel) by the titular Underground Railroad itself, which sees Cora and others disappear underground only to reappear in new states (the show travels from Georgia to South Carolina to North Carolina to Tennessee to Indiana and so on), as well as specifically in the show through the formal properties of the audio-visual (cinematic/televisual) medium, which, with its cuts and movements, similarly keeps shifting through space and time in a nonlinear but generative fashion. Finally, I suggest that we cannot philosophise the plant or the medium of film (or television or streaming media) without philosophising race, with The Underground Railroad serving as a means for bringing together plants and plantations, soil and wormholes and Blackness and black holes, which, collectively and playfully, I group under the umbrella term ‘black (w)hole foods’. (shrink)

Dispute types can roughly be divided in two classes. One class in whichthe notion of justification is fundamental, and one in which thenotion of opposition is fundamental. Further, for every singledispute type there exist various types of protocols to conduct such adispute. Some protocols permit local search (a process in which oneis allowed to justify claims partially, with the possibility to extendjustifications on request later), while other protocols rely on globalsearch (a process in which only entire arguments count as justifications).This (...) paper integrates the two above-mentioned types of dispute withthe use of a protocol that permits local search. The locality aspect isrelatively new to computer scientists, while the detailed computationalelaboration of the approach is relatively new to philosophical logicians.The proposed protocol is demonstrated with the help of eight benchmarks.These benchmarks are centered around the problem that co-concludingarguments sometimes accrue, and sometimes do not. (shrink)

Steve Awodey and A. W. Carus. The Turning Point and the Revolution: Philosophy of Mathematics in Logical Empiricism from Tractatus on Logical Syllogism.

C. S. Jenkins has recently proposed an account of arithmetical knowledge designed to be realist, empiricist, and apriorist: realist in that what’s the case in arithmetic doesn’t rely on us being any particular way; empiricist in that arithmetic knowledge crucially depends on the senses; and apriorist in that it accommodates the time-honored judgment that there is something special about arithmetical knowledge, something we have historically labeled with ‘a priori’. I’m here concerned with the prospects for extending Jenkins’s account (...) beyond arithmetic—in particular, to set theory. After setting out the central elements of Jenkins’s account and entertaining challenges to extending it to set theory, I conclude that a satisfactory such extension is unlikely. (shrink)

This is a commentary on an article from "dialogue", march 1972: "first philosophy: metaphysics or epistemology?" by kenneth dorter. epistemologies from the time of descartes which have largely replaced ontology emphasize the human conditions for knowing, and where an ontology is lacking supply a knowledge by description with no objective world to describe. the humanism which refuses to go beyond mankind to learn about man elects to follow a path to extinction, and insofar as we hold to an egocentric viewpoint (...) in "first philosophy", a truly objective science of ontology has taken flight. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Bonhoeffer and King: Their Legacies and Import for Christian Social ThoughtCharles W. ChristianBonhoeffer and King: Their Legacies and Import for Christian Social Thought Edited by Willis Jenkins and Jennifer M. McBride Minneapolis: Fortress Press, 2010. 304 pp. $25.00Countless books have been written about Dietrich Bonhoeffer and Martin Luther King Jr., assessing their individual leadership in the areas of social justice and theology in the twentieth century. Relatively (...) few works have brought these two individuals together in comparative analysis. This book, edited by Willis [End Page 216] Jenkins (assistant professor of social ethics at Yale Divinity School) and Jennifer M. McBride (visiting lecturer at Candler Divinity School), seeks to do that; it brings together a wide array of scholars in the fields of ethics, theology, pastoral ministry, political theory, African American studies, and feminist theology.As McBride points out in her introduction, the “significant differences in their historic, sociopolitical contexts” can present challenges in comparing the work of these two men and in seeking to contemporize them (8). However, the thought and life of both martyrs “demand[s] action”; in other words, the “thought” of both Bonhoeffer and King remains incomplete without “courageous, constructive, redemptive social engagement” (3). It is in this spirit that the book unfolds.The book is divided into four parts. The first four chapters compose part 1 (titled “Critical Distance”), which takes a broader look at the legacies, key concepts, and limitations or critiques of the thought of Bonhoeffer and King. For example, the second chapter by Stephen R. Haynes (“King and Bonhoeffer as Protestant Saints”) reminds us of the perils of the larger-than-life legacies of both these individuals. When noteworthy persons become personalities or cultural heroes, key aspects of their legacies can be minimized or overlooked. This is particularly important in contemporary American settings where politicians and commentators tend to reduce the legacies of both Bonhoeffer and King to fit their own political agendas.Part 2 pays specific attention to the influence of Bonhoeffer and King on matters related to social justice, such as poverty, racism, and violence. Among the notable contributions in this section is the chapter by Craig J. Slane that deals with the “unexpected turn toward violence” (112) for Bonhoeffer during his involvement in the plot to assassinate Hitler during World War II. Part 3 looks at the ways in which the lives and teaching (and especially preaching, in King’s life in particular) of Bonhoeffer and King are instruments of social redemption. In addition to noting the influence of Niebuhr’s emphasis on social sin and social redemption on King’s preaching and leadership, it points out that both Bonhoeffer and King were deeply influenced by the economic and social upheavals of their time; their preaching, teaching, and writing sought to address, in concrete ways, the racial, economic, and political realities of their contexts. In part 4, “Peacemaking,” four authors highlight the contributions King and Bonhoeffer have made to peacemaking and the influence these contributions continue to have. They discuss both men’s commitment to nonviolence and pacifism and the particular challenges this commitment created for them (especially for Bonhoeffer, given his participation in a plot to overthrow Hitler).The essays in this book do not present these two martyrs as unblemished. The book contains rich discussions that honestly assess their personal struggles [End Page 217] of conscience as well as their contextual struggles with such issues as the role of women. Furthermore, the reader will find a solid introduction to the lives and thought of both men while at the same time sitting in on a diverse conversation about how their influential interpretations of the Christian faith can continue to be fleshed out. May this kind of conversation (and action) continue!Charles W. ChristianMount Vernon Nazarene UniversityCopyright © 2012 The Society of Christian Ethics... (shrink)

The late Jacob Klein’s important book is, remarkably, a lucid presentation of esoteric argument. Dealing with the famed Platonic triad, Theaetetus, Sophist, and Statesman, Klein settles the dispute about the missing dialogue, "The Philosopher," by first denying that it is missing and second showing that it is unnecessary. He argues, in short, that the triad is a dyad. That argument is reinforced by the distinction Klein strongly implies between the Socratic Theaetetus and the Eleatic Sophist and Statesman. "We can now (...) understand why the conversations of the ‘trilogy’ occur in two, not three, days and why the Sophist, the Statesman, and the Philosopher are dealt with in two, not three, dialogues". (shrink)