Disclosing unpublished research findings to participants during an ongoing clinical study requires careful consideration. As researchers, we are obliged to provide study participants with informati...

This article advances recent scholarship on energy security by arguing that the concept is best understood as a sociotechnical imaginary, a collective vision for a “good society” realized through technoscientific-oriented policies. Focusing on the 1952 Resources for Freedom report, the authors trace the genealogy of energy security, elucidating how it establishes a morality of efficiency that orients policy action under the guise of security toward the liberalizing of markets in resource states and a robust program of energy research and development (...) in the United States. This evidence challenges the pervasive historical anchoring of the concept in the 1970s and illustrates the importance of the genealogical approach for the emerging literature on energy and sociotechnical imaginaries. Exploring the genealogy of energy security also unpacks key social, political, and economic undercurrents that disrupt the seeming universality of the language of energy, leading the authors to question whether energy security discourse is appropriate for guiding policy action during ongoing global energy transitions. (shrink)

RESUMO: O objetivo deste artigo é indagar de que maneira a filosofia pode ser compreendida como um ato de resistência. Deleuze introduz essa tese, ao aproximar a filosofia da arte, porquanto ambas são atos de criação. Nesse sentido, o método filosófico de Bergson - a intuição - já indica um tipo de atividade filosófica que se caracteriza, antes de tudo, pela criação de conceitos. Ora, como é que um conceito filosófico pode constituir um ato de resistência? Para responder a essa (...) questão, retomamos uma análise sobre a relação entre o método de intuição e a criação artística, seguida da interpretação deleuziana acerca do que significa ter uma ideia. Contudo, a passagem da ideia ao ato de resistência exige uma transposição do plano teórico para o plano concreto. Com esse intuito, focalizamos um exemplo sugerido pela filosofia de Bergson: a ideia de um possível retorno à vida simples. Isso nos permitirá avaliar até que ponto uma ideia filosófica pode ser confrontada com a realidade no mundo atual e, nesse sentido, entendida como um ato de resistência. ABSTRACT: The aim of this article is to ask how philosophy can be understood as an act of resistance. Deleuze introduces this thesis approaching philosophy to art, because both of them are acts of creation. In this sense, the philosophical method of Bergson - intuition - already indicates a kind of philosophical activity which is characterized above all by the creation of concepts. So how could a philosophical concept be an act of resistance? To answer this question, we return to an analysis of the relationship between intuition method and artistic creation, forward by Deleuze’s interpretation of what it means to have an idea. However, the passage from idea to the act of resistance requires a transposition of the theoretical field to the concrete field. With this purpose, we focus on an example suggested by the philosophy of Bergson: the idea of a possible return to the simple life. This will allow us to evaluate the extent to which an idea can be confronted with the reality in today’s world and, accordingly, be understood as an act of resistance. (shrink)

Beʼurim ṿe-heʻarot she-nikhtevu be-tsamud le-divre rabenu -- Miluʼim - beʼurim be-kamah ʻinyanim be-divre rabenu be-harḥavah.

It is a matter of tacit consensus that rationalist adeptness in urban planning traces its foundations to the philosophy of the Renaissance thinker and mathematician Ren Descartes. This study suggests, in turn, that the planned urban environment of the Renaissance may have also led Descartes, and his intellectual peers, to tenets that became the foundations of modern philosophy and science. The geometric street pattern of the late middle ages and the Renaissance, the planned townscapes, street views and the formal garden (...) design, appeared as parables for the perfection of the universe and the supremacy of critical reason. It is within this urban metaphor that Descartes's philosophical narrative betrays perceptual and conceptual impact from the contrast between convoluted medieval townscapes and the emerging harmonious street patterns where defined vistas and predictable clarity of street views were paramount. The geometrically delineated street views of the Renaissance new town became the spark that lit the philosopher's sagacity in reflecting upon the concept of "clear and distinct ideas." Past suggestions that Descartes was led to his philosophical breakthroughs through his discovery of co-ordinate geometry reinforce further the stance that Renaissance planning predisposed rationalist thought. (shrink)

It is a matter of tacit consensus that rationalist adeptness in urban planning traces its foundations to the philosophy of the Renaissance thinker and mathematician René Descartes. This study suggests, in turn, that the planned urban environment of the Renaissance may have also led Descartes, and his intellectual peers, to tenets that became the foundations of modern philosophy and science. The geometric street pattern of the late middle ages and the Renaissance, the planned townscapes, street views and the formal garden (...) design, appeared as parables for the perfection of the universe and the supremacy of critical reason. It is within this urban metaphor that Descartes's philosophical narrative betrays perceptual and conceptual impact from the contrast between convoluted medieval townscapes and the emerging harmonious street patterns where defined vistas and predictable clarity of street views were paramount. The geometrically delineated street views of the Renaissance new town became the spark that lit the philosopher's sagacity in reflecting upon the concept of "clear and distinct ideas." Past suggestions that Descartes was led to his philosophical breakthroughs through his discovery of co-ordinate geometry reinforce further the stance that Renaissance planning predisposed rationalist thought. (shrink)

Sir Sayyed Ahmed Khan -- Sir Dr. Muhammad Iqbal -- Dr. Fazlur Rahman.

Abraham Verghese proposes to renew medicine by training physicians to read the right texts—literary fiction and patients' bodies—with skilled attention. Analyzing Verghese's proposal with reference to Foucault's idea of the "clinical gaze," I find that Verghese conceives of patients as texts that only physicians can read, meaning that physicians become the storytellers of the bodies, lives, and deaths of the people they meet as patients. I conclude that Verghese's project is unsustainable and alternatively propose thinking analogically of physicians as (...) ship captains who maintain therapeutic distance to reopen interpretative spaces for communities outside of medicine. (shrink)

Abraham Isaac Hakohen Kook (1865-1935) served as the Ashkenazic Chief Rabbi of Erets Israel during the period of the British mandate. Rav Kook was a polymath, equally talented as a Talmudic legalist and rationalist philosopher, on the one hand, and as a mystic and poet, on the other. Today, we would say that he was both "left and right hemisphere." The present collection brings together in English translation Rav Kook's contributions to the field of Jewish history, though perhaps "historiosophy" (...) would be the better word. Rav Kook joins the ranks of those great Jewish thinkers who preceded him in interpretation of history: Maharal of Prague, Moses Hayyim Luzzatto and Zadok Hakohen of Lublin. If Rav Kook's philosophy were to be summed up in a single word, it would be: Kelaliyut or universality. Whereas most of us are held captive by individual events, Rav Kook has a great gift for the overview of history. He brings this gift to bear in his ability to provide perspective on the modern rebirth of Israel against the backdrop of mankind's ongoing spiritual evolution. In the latter regard, his vision has sometimes been compared to that of Teilhard de Chardin and Sri Aurobido, or more recently Ken Wilber. Contained in this collection are Rav Kook's eulogy for Herzl and Rav Kook's remarks at the opening of Hebrew University in Jerusalem. The essays are placed in historic context and provided with copious scholarly endnotes. (shrink)

Abraham Pais's Subtle Is the Lord was a publishing phenomenon: a mathematically sophisticated exposition of the science and the life of Albert Einstein that reached a huge audience and won an American Book Award. Reviewers hailed the book as "a monument to sound scholarship and graceful style", "an extraordinary biography of an extraordinary man", and "a fine book". In this groundbreaking new volume, Pais undertakes a history of the physics of matter and of physical forces since the discovery of (...) x-rays. The book attempts to relate not only what has happened over the last hundred years but why it happened the way it did, what it was like for those scientists involved, and how what at the time may have seemed a series of bizarre or unrelated events, now with hindsight emerges as a logical sequence of events. Pais, a noted physicist, was personally involved in many of the developments he describes, and thus Inward Bound, like his earlier book, is filled with unique insights into the world of big and small physics. Between 1895 and 1983, the period he covers, the smallest distances explored have shrunk a hundred millionfold, Pais notes. Along this incompletely traveled "road inward," scientists have established markers that later generations will rank among the principal monuments of the twentieth century. In alternating technical and nontechnical sections, this magisterial survey richly conveys what has been discovered about the constituents of matter, the laws to which they are subject, and the forces that act on them. But the advances have certainly not come smoothly. The book shows that these have been times of progress and stagnation, of order and chaos, of clarity and confusion, of belief and incredulity, of the conventional and the bizarre; also of revolutionaries and conservatives, of science by individuals and by consortia, of little gadgets and big machines, and of modest funds and big money. About the Author: Abraham Pais is Detlev W. Bronk Professor of Physics at the Rockefeller University. The author of the prizewinning biography of Einstein now undertakes a history of modern physics. (shrink)

Shared activity is often simply willed into existence by individuals. This poses a problem. Philosophical reflection suggests that shared activity involves a distinctive, interlocking structure of intentions. But it is not obvious how one can form the intention necessary for shared activity without settling what fellow participants will do and thereby compromising their agency and autonomy. One response to this problem suggests that an individual can have the requisite intention if she makes the appropriate predictions about fellow participants. I argue (...) that implementing this predictive strategy risks derailing practical reasoning and preventing one from forming the intention. My alternative proposal for reconciling shared activity with autonomy appeals to the idea of acting directly on another's intention. In particular, I appeal to the entitlement one sometimes has to another's practical judgment, and the corresponding authority the other sometimes has to settle what one is to do. (shrink)

Foundations of Set Theory discusses the reconstruction undergone by set theory in the hands of Brouwer, Russell, and Zermelo. Only in the axiomatic foundations, however, have there been such extensive, almost revolutionary, developments. This book tries to avoid a detailed discussion of those topics which would have required heavy technical machinery, while describing the major results obtained in their treatment if these results could be stated in relatively non-technical terms. This book comprises five chapters and begins with a discussion of (...) the antinomies that led to the reconstruction of set theory as it was known before. It then moves to the axiomatic foundations of set theory, including a discussion of the basic notions of equality and extensionality and axioms of comprehension and infinity. The next chapters discuss type-theoretical approaches, including the ideal calculus, the theory of types, and Quine's mathematical logic and new foundations; intuitionistic conceptions of mathematics and its constructive character; and metamathematical and semantical approaches, such as the Hilbert program. This book will be of interest to mathematicians, logicians, and statisticians. (shrink)

That a science of human conduct is possible, that what any man may do even in moments of the most sober and careful reflection can be understood and explained, has seemed to many a philosopher to cast doubt upon our common view that any human action can ever be said to be truly free. This book, first published in 1961, into crucially important issues that are often ignored in the familiar arguments for and against the possibility of free action. These (...) issues are brought to light and examined in some detail. (shrink)

Ancient Peripatetics and Neoplatonists had great difficulty coming up with a consistent, interpretatively reasonable, and empirically adequate Aristotelian theory of complete mixture or complexion. I explain some of the main problems, with special attention to authors with whom Avicenna was familiar. I then show how Avicenna used a new doctrine of the occultness of substantial form to address these problems. The result was in some respects an improvement, but it also gave rise to a new set of problems, which were (...) later to prove fateful in the history of early modern philosophy. (shrink)

A short, provocative book about why "useless" science often leads to humanity's greatest technological breakthroughs A forty-year tightening of funding for scientific research has meant that resources are increasingly directed toward applied or practical outcomes, with the intent of creating products of immediate value. In such a scenario, it makes sense to focus on the most identifiable and urgent problems, right? Actually, it doesn't. In his classic essay "The Usefulness of Useless Knowledge," Abraham Flexner, the founding director of the (...) Institute for Advanced Study in Princeton and the man who helped bring Albert Einstein to the United States, describes a great paradox of scientific research. The search for answers to deep questions, motivated solely by curiosity and without concern for applications, often leads not only to the greatest scientific discoveries but also to the most revolutionary technological breakthroughs. In short, no quantum mechanics, no computer chips. This brief book includes Flexner's timeless 1939 essay alongside a new companion essay by Robbert Dijkgraaf, the Institute's current director, in which he shows that Flexner's defense of the value of "the unobstructed pursuit of useless knowledge" may be even more relevant today than it was in the early twentieth century. Dijkgraaf describes how basic research has led to major transformations in the past century and explains why it is an essential precondition of innovation and the first step in social and cultural change. He makes the case that society can achieve deeper understanding and practical progress today and tomorrow only by truly valuing and substantially funding the curiosity-driven "pursuit of useless knowledge" in both the sciences and the humanities. (shrink)

My concern here is to motivate some theses in the philosophy of mind concerning the interpersonal character of intentions. I will do so by investigating aspects of shared agency. The main point will be that when acting together with others one must be able to act directly on the intention of another or others in a way that is relevantly similar to the manner in which an agent acts on his or her own intentions. What exactly this means will become (...) clearer once we understand what it is to act directly on one’s own intentions. But I take it to be a fundamental assumption of the prevailing individualism of the theory of action—one at the core of its conception of the separateness of individuals—that one person cannot act directly on another’s intention. I agree that there is an important way in which we are or can be separate and autonomous thinkers and agents. But the way the individualist tries to capture this separateness is misguided. (shrink)

My concern here is to motivate some theses in the philosophy of mind concerning the interpersonal character of intentions. I will do so by investigating aspects of shared agency. The main point will be that when acting together with others one must be able to act directly on the intention of another or others in a way that is relevantly similar to the manner in which an agent acts on his or her own intentions. What exactly this means will become (...) clearer once we understand what it is to act directly on one’s own intentions. But I take it to be a fundamental assumption of the prevailing individualism of the theory of action— one at the core of its conception of the separateness of individuals— that one person cannot act directly on another’s intention. I agree that there is an important way in which we are or can be separate and autonomous thinkers and agents. But the way the individualist tries to capture this separateness is misguided. (shrink)

Recently there has been a strong movement towards reflections about the “geography of reason,” especially among philosophers who deal with postcolonial thinking. There is also a renewed interest among different schools of thought, both analytical and continental, in the ways our “life world,” or “embodiment,” or “situated cognition,” shape our minds and eventually the philosophy we do. As a result, we have seen some recent publications on the nature and import of the concept of “place” by authors such as Edward (...) Casey, Jeff Malpas, and Bruce Janz. In Philosophy in an African place, Bruce Janz introduces the concept of “philosophy-in-place” with the question as to what it is to do philosophy in a particular context of lived experience or, more specifically, what it is to do philosophy in an African place. This paper expands on Janz's “philosophy-in-place” by developing what will be called a “philosophy through place.” It starts with Janz's discussion of the problem of placing philosophy and a philosophy-in-place. Then it attempts to develop an argument for a “philosophy through place” and its implications for considering the place of philosophy in Africa and the challenge it poses to philosophy. (shrink)

" This eBook edition contains the complete 168 page text of the original 1966 hardcover edition. Contents: Preface by Abraham H. Maslow Acknowledgments 1.

While studies have investigated the moral issue associated with downsizing, little research attention has been directed to leaders’ behaviors that result in organizational decline and eventually lead them to make a downsizing decision. This study tests a sequence-based model to assess (1) the impact of leaders’ risk-aversion and self-centeredness on organizational decline and downsizing and (2) the impact of organizational and industry decline on organizational downsizing. We address a gap in the decline literature that has only implicitly alluded to leadership (...) characteristics as forerunners of decline. Data collected from 85 firms indicate that both leadership risk-aversion and self-centeredness are significantly related to organizational decline. This results in intensified organizational downsizing. However, industry decline affects downsizing more significantly. (shrink)

Anarchist theory has a long-standing history in political theory, sociology, and philosophy. As a radical discourse, anarchist theory pushes educators and researchers towards new conceptualizations of community, theory, and praxis. Early writers, like Joseph Proudhoun and Emma Goldman, to more contemporary anarchists, such as Noam Chomsky, have established anarchist theory as an important school of thought that sits outside the Marxist discourses that have dominated the radical academic scene. Today, anarchists have been responsible for staging effective protests (specifically, Seattle, 1999) (...) and have influenced autonomous groups like the Animal Liberation Front in their organizational and guiding philosophies. Interestingly, anarchism is glaringly absent from the literature in educational theory and research. In this article, I highlight aspects of anarchist theory that are particularly applicable to education, and also establishes specific ways that anarchist theory can inform one's own educational praxis. Specifically, I employ the anarchist framework of direct action and micro-level strategies, such as sabotage, that challenge people to resist the oppressive practices found in institutions today. (shrink)