We explored the frequency with which typical adults make Theory of Mind attributions, and under what circumstances these attributions occur. We used an experience sampling method to query 30 typical adults about their everyday thoughts. Participants carried a Personal Data Assistant that prompted them to categorize their thoughts as Action, Mental State, or Miscellaneous at approximately 30 pseudo-random times during a continuous 10-h period. Additionally, participants noted the direction of their thought and degree of socializing at the time of inquiry. (...) We were interested in the relative frequency of ToM and how prominent they were in immediate social exchanges. Analyses of multiple choice answers suggest that typical adults: spend more time thinking about actions than mental states and miscellaneous things, exhibit a higher degree of own- versus other-directed thought when alone, and make mental state attributions more frequently when not interacting than while interacting with others . A significant 3-way interaction between thought type, direction of thought, and socializing emerged because action but not mental state thoughts about others occurred more frequently when participants were interacting with people versus when alone; whereas there was an increase in the frequency of both action and mental state attributions about the self when participants were alone as opposed to socializing. A secondary analysis of coded free text responses supports findings 1–3. The results of this study help to create a more naturalistic picture of ToM use in everyday life and the method shows promise for future study of typical and atypical thought processes. (shrink)

This book is a rich blend of analyses by leading experts from various cultures and disciplines. A compact introduction to a complex field, it illustrates biotechnology's profound impact upon the environment and society. Moreover, it underscores the vital relevance of cultural values. This book empowers readers to more critically assess biotechnology's value and effectiveness within both specific cultural and global contexts.

In this paper we investigate composition models of incarnation, according to which Christ is a compound of qualitatively and numerically different constituents. We focus on three-part models, according to which Christ is composed of a divine mind, a human mind, and a human body. We consider four possible relational structures that the three components could form. We argue that a ‘hierarchy of natures’ model, in which the human mind and body are united to each other in the normal way, and (...) in which they are jointly related to the divine mind by the relation of co-action, is the most metaphysically plausible model. Finally, we consider the problem of how Christ can be a single person even when his components may be considered persons. We argue that an Aristotelian metaphysics, according to which identity is a matter of function, offers a plausible solution: Christ's components may acquire a radically new identity through being parts of the whole, which enables them to be reidentified as parts, not persons. (shrink)

Many political theorists today deny that citizenship can be defended on liberal grounds alone. Cosmopolitans claim that loyalty to a particular state is incompatible with universal liberal principles, which hold that we have equal duties of justice to persons everywhere, while nationalist theorists justify civic obligations only by reaching beyond liberal principles and invoking the importance of national culture. In Liberal Loyalty, Anna Stilz challenges both views by defending a distinctively liberal understanding of citizenship. Drawing on Kant, Rousseau, and (...) Habermas, Stilz argues that we owe civic obligations to the state if it is sufficiently just, and that constitutionally enshrined principles of justice in themselves--rather than territory, common language, or shared culture--are grounds for obedience to our particular state and for democratic solidarity with our fellow citizens. She demonstrates that specifying what freedom and equality mean among a particular people requires their democratic participation together as a group. Justice, therefore, depends on the authority of the democratic state because there is no way equal freedom can be defined or guaranteed without it. Yet, as Stilz shows, this does not mean that each of us should entertain some vague loyalty to democracy in general. Citizens are politically obligated to their own state and to each other, because within their particular democracy they define and ultimately guarantee their own civil rights. Liberal Loyalty is a persuasive defense of citizenship on purely liberal grounds. (shrink)

Hiçbir bilim dalında, yazar, felsefe ve mantıkta yapabildiği kadarıyla, güvenilir araştırma sonuçlarını böylesine fütursuzca hiçe sayamaz. Bu durum için, Bay Coffey’in Mantık Bilimi gibi böyle bir kitabın yayınlanmasına borçluyuz: ve yalnızca, günümüzün pek çok mantıkçısının eserinin tipik bir örneği olarak, bu kitap saygıyı hak ediyor. Yazarın mantık anlayışı Skolastik filozoflarınki gibidir, ve onların bütün hatalarını yapıyor – elbette Aristoteles’e alışılageldik gönderilerle.. Yazar, modern matematiksel mantıkçıların büyük eserini hiç dikkate almamış – mantık konusunda bir ilerleme kaydeden eser, ancak astrolojisiz astronomi (...) ve simyasız kimya yapan bir şeyle karşılaştırılabilir. (shrink)

This conversation between two scholars of international law focuses on the contemporary realities of feminist analysis of international law and on current and future spaces of resistance. It notes that feminism has moved from the margin towards the centre, but that this has also come at a cost. As the language of women’s rights and gender equality has travelled into the international policy worlds of crisis management and peace and security, feminist scholars need to become more careful in their analysis (...) and find new ways of resistance. While noting that we live in dangerous times, this is also a hopeful discussion. (shrink)

How many hairs must a person lose before they become bald? There doesn’t seem to be an easy way of answering this. This is because “bald”, along with a large number of other words, is vague. This vagueness causes problems and Anna Mahtani specialises in thinking very precisely about these problems….

This article explains what is meant by the creolizing of ideas and then demonstrates it through exploring a political observation about political illegitimacy made by eighteenth-century Genevan social and political thinker Jean-Jacques Rousseau and creolized when the nineteenth-century African-American educator and social critic Anna Julia Cooper argued that the ideal of independence that lay at the core of political doctrines of republican self-governance relied on forms of willful blindness that cloaked the ongoing dependence of all human beings on one (...) another. In conclusion, the article considers what Cooper's expansion of Rousseau's insight and creolized readings of political philosophy imply for our pursuit of just political institutions today. (shrink)

Using agency theory, this study empirically examined the relationship between board composition and corporate philanthropy. Generally, the ratio of insiders to outsiders, the percentage of insider stock ownership, and the proportion of female and minority board members were found to be positively and significantly associated with firms'' charitable contributions.

Fifteen philosophers offer new essays exploring the metaphysics of relations from antiquity to the present day. They address topics as diverse as ancient and medieval reasons for scepticism about polyadic properties; recent attempts to reduce causal and spatiotemporal relations; recent work on the directionality of relational properties; powers ontologies and their associated problems; whether the most promising interpretations of quantum mechanics posit a fundamentally relational world; and whether the very idea of such a world is coherent. From those who question (...) whether there are relational properties at all, to those who hold they are a fundamental part of reality, The Metaphysics of Relations covers a broad spectrum of positions on the nature and ontological status of relations, from antiquity to the present day. (shrink)

How can we explain the structure of perceptual experience? What is it that we perceive? How is it that we perceive objects and not disjoint arrays of properties? By which sense or senses do we perceive objects? This book investigates Aristotle's views on these and related questions.

"Hellenistic Philosophy of Mind" is an elegant survey of Stoic and Epicurean ideas about the soul an introduction to two ancient schools whose belief in the soul's physicality offer compelling parallels to modern approaches in the ...

Laclau and Mouffe: The Radical Democratic Imaginary is the first full-length overview of the important work of Ernesto Laclau and Chantal Mouffe. Anna Marie Smith clearly shows how Laclau and Mouffe's work has brought Gramscian, poststructuralist and psychoanalytic perspectives to revitalize traditional political theory. With clarity and insight, she shows how they have constructed a highly effective theory of identity formation and power relations that carefully draws from the criticism of political theory from postmodern anti-foundationalist political theory.

This special volume of Oxford Studies in Ancient Philosophy presents sixteen specially written essays on virtue and happiness, and the treatment of these topics by thinkers from the fifth century BC to the third century AD. It is published in honour of Julia Annas--one of the leading scholars in the field.

First published in 1994. Routledge is an imprint of Taylor & Francis, an informa company.

What is "race"? What role, if any, should race play in our moral obligations to others and to ourselves? Ethics along the Color Line addresses the question of whether black Americans should think of each other as members of an extended racial family and base their treatment of each other on this consideration, or eschew racial identity and envision the day when people do not think in terms of race. Anna Stubblefield suggests furthermore that white Americans should consider the (...) same issues. She argues, finally, that for both black and white Americans, thinking of races as families is crucial in helping to combat anti-black oppression. Stubblefield is concerned that the philosophical debate—argued notably between Kwame Anthony Appiah and Lucius Outlaw—over whether or not we should strongly identify in terms of race, and whether or not we should take race into account when we decide how to treat each other, has stalled. Drawing on black feminist scholarship about the moral importance of thinking and acting in terms of community and extended family, the author finds that strong racial identification, if based on appropriate ideals, is morally sound and even necessary to end white supremacy. (shrink)

This paper explores the relationship between a prominent version of the relational view of memory and recent work on forms of unsuccessful remembering or memory errors. I argue that unsuccessful remembering poses an important challenge for the relational view. Unsuccessful remembering can be divided into two kinds: misremembering and confabulating. I discuss each of these cases in light of a recent relational account, according to which remembering is characterized by an experiential relation to past events, and I argue that experiential (...) relations do not adequately distinguish between remembering and unsuccessful remembering. This is because there are, on the one hand, cases of remembering that do not instantiate the relevant experiential relations, and, on the other hand, cases of confabulation and misremembering that do instantiate the relevant experiential relations. I conclude by suggesting that any successful relationalist attempt to explain remembering needs to come to grips with unsuccessful remembering. (shrink)

In this 2002 book, Anna Elisabetta Galeotti examines the most intractable problems which toleration encounters and argues that what is really at stake is not religious or moral disagreement but the unequal status of different social groups. Liberal theories of toleration fail to grasp this and consequently come up with normative solutions that are inadequate when confronted with controversial cases. Galeotti proposes, as an alternative, toleration as recognition, which addresses the problem of according equal respect to groups as well (...) as equal liberty to individuals. She offers an interpretation that is both a revision and an expansion of liberal theory, in which toleration constitutes an important component not only of a theory of justice, but also of the politics of identity. Her study will appeal to a wide range of readers in political philosophy, political theory, and law. (shrink)

The long section on knowledge and the philosopher in books V–VII of the Republic is undoubtedly the most famous passage in Plato's work. So it is perhaps a good idea to begin by stressing how very peculiar, and in many ways elusive, it is. It is exciting, and stimulating, but extremely hard to understand.

Some years ago I started to write a book on virtue ethics, in which I tried to meet early criticisms of what was then a new way of doing ethics. The book continued to be unsatisfactory, and I finally abandoned it, realizing that I needed to get clear about virtue before producing a defence of virtue ethics. This need should have been obvious, especially since I frequently teach Platonic dialogues where Socrates gets people to see that they are doing what (...) I was doing, namely developing ideas about something without first examining what it is. The need became even more obvious as the field rapidly expanded with the production of Humean, Nietschean, Kantian and consequentialist kinds of virtue ethics. Within the field of neo-Aristotelian ethics itself it became clear that different aspects can be stressed: the importance of practical wisdom can be developed, for example, without defending a naturalistic account of the relation of virtue to happiness.I finally wrote a book to explore and d .. (shrink)

Assuming that people want to be happy, can we show that they cannot be happy without being ethical, and that all rational people therefore should be able to see that it is in their own best interest to be ethical? Is it irrational to reject ethics? Aristotle thought so, claims Anna Lännström; but, she adds, he also thought that there was no way to prove it to a skeptic or an immoral person. Lännström probes Artistotle's view that desire is (...) crucial to decision making and to the formation of moral habits, pinpointing the "love of the fine" as the starting point of any argument for ethics. Those who love the fine can be persuaded that ethics is a crucial part of our happiness. However, as Lännström explains, the immoral person does not share this love and therefore Aristotle denied that this argument would convince the immoral person to change. Lännström maintains, thus, that Aristotle's _Ethics_ was written for those who already love the fine, aiming to help them improve their self-understanding and encouraging them to become better human beings. As a consequence, Aristotelian ethics remain viable today. Written in accessible and lucid prose, _Loving the Fine_ contributes to the renewed interest in Aristotle's moral philosophy and will be of interest to students of virtue ethics and the history of philosophy. "_Loving the Fine_ is a very interesting manuscript, treating some of the most significant issues in moral philosophy. As is well known, Aristotelian moral philosophy has undergone a great revival in the last quarter century through the work of scholars such as MacIntyre, Anscombe, and Nussbaum, to name only a few. Lännström enters into the debates that this revival has engendered and has important things to say about them." —Gilbert Meilaender, Phyllis and Richard Duesenberg Professor of Christian Ethics, Valparaiso University. (shrink)

Process models are valuable conceptual tools to help in understanding the approaches to value creation in social enterprises. This teaching case illustrates the application of a process model about creating, building, and sustaining a social enterprise with a mission to provide clean water to communities in need. The social enterprise generates revenue in support of community water projects and works with community stakeholders in different locations throughout the world to provide sustainable clean water solutions. The case study uses primary data (...) from semi-structured interviews, direct observations of a community project, and archival sources to demonstrate application of the process model. The study shows how the social enterprise developed as a promising idea; was implemented through an operating model with resources to support social impact; and continues to build and evolve while guided by the social mission. The paper concludes with a discussion and teaching note on ways to use the case for educational purposes to enhance learning about the social value creation process. (shrink)

Process models are valuable conceptual tools to help in understanding the approaches to value creation in social enterprises. This teaching case illustrates the application of a process model about creating, building, and sustaining a social enterprise with a mission to provide clean water to communities in need. The social enterprise generates revenue in support of community water projects and works with community stakeholders in different locations throughout the world to provide sustainable clean water solutions. The case study uses primary data (...) from semi-structured interviews, direct observations of a community project, and archival sources to demonstrate application of the process model. The study shows how the social enterprise developed as a promising idea; was implemented through an operating model with resources to support social impact; and continues to build and evolve while guided by the social mission. The paper concludes with a discussion and teaching note on ways to use the case for educational purposes to enhance learning about the social value creation process. (shrink)

Conceptual primitives and semantic universals are the cornerstones of a semantic theory which Anna Wierzbicka has been developing for many years. Semantics: Primes and Universals is a major synthesis of her work, presenting a full and systematic exposition of that theory in a non-technical and readable way. It delineates a full set of universal concepts, as they have emerged from large-scale investigations across a wide range of languages undertaken by the author and her colleagues. On the basis of empirical (...) cross-linguistic studies it vindicates the old notion of the "psychic unity of mankind", while at the same time offering a framework for the rigorous description of different languages and cultures. (shrink)

The problem of theoretical equivalence is traditionally understood as the problem of specifying when superficially dissimilar accounts of the world are reformulations of a single underlying theory. One important strategy for answering this question has been to appeal to formal relations between theoretical structures. This article presents two reasons to think that such an approach will be unsuccessful and suggests an alternative account of theoretical equivalence, based on the notion of interpretive equivalence, in which the problem is merely an instance (...) of a broader problem in the philosophy of physics. I thus conclude that there is no distinctive problem of theoretical equivalence at all. Two difficulties my approach raises for realist replies to the threat of underdetermination are then discussed, with particular emphasis on a recent reply by Norton. 1 Introduction2 Methodological Confusion3 Asymmetrical Equivalence3.1 Maxwell’s field equations3.2 Classical Lagrangian dynamics4 Formal Approaches: Quine and Glymour5 Theoretical Equivalence as Interpretive Equivalence6 Theoretical Equivalence without Interpretive Judgement?7 Lessons for Underdetermination. (shrink)

The primary goal of this paper is to provide substantial motivation for exploring an Acquaintance account of phenomenal consciousness, on which what fundamentally explains phenomenal consciousness is the relation of acquaintance. Its secondary goal is to take a few steps towards such an account. Roughly, my argument proceeds as follows. Motivated by prioritizing naturalization, the debate about the nature of phenomenal consciousness has been almost monopolized by representational theories (first-order and meta-representational). Among them, Self-Representationalism is by far the most antecedently (...) promising (or so I argue). However, on thorough inspection, Self-Representationalism turns out not explanatorily or theoretically better than the Acquaintance account. Indeed, the latter seems to be superior in at least some important respects. Therefore, at the very least, there are good reasons to take the Acquaintance account into serious consideration as an alternative to representational theories. The positive contribution of this paper is a sketch of an account of consciousness on which phenomenal consciousness is explained partly in representationalist terms, but where a crucial role is played by the relation of acquaintance. (shrink)

Theoretical and empirical reasons suggest that children build their language not only out of individual words but also out of multiunit strings. These are the basis for the development of schemas containing slots. The slots are putative categories that build in abstraction while the schemas eventually connect to other schemas in terms of both meaning and form. Evidence comes from the nature of the input, the ways in which children construct novel utterances, the systematic errors that children make, and the (...) computational modeling of children's grammars. However, much of this research is on English, which is unusual in its rigid word order and impoverished inflectional morphology. We summarize these results and explore their implications for languages with more flexible word order and/or much richer inflectional morphology. (shrink)

Conducting the first examination of animals' place in popular and scholarly thinking about nature, Anna L. Peterson builds a nature ethic that conceives of nonhuman animals as active subjects who are simultaneously parts of both nature and ...