Woods argues that there is just one meaning of ‘if’ in all conditionals. Like Dudman, he thinks that the traditional division into “indicatives” and “subjunctives” is wrong; but unlike Dudman, he thinks that even a line drawn in the right place won’t distinguish two senses of ‘if’. Woods’s comprehensive account of conditionals has three main ingredients: the meaning of ‘if’, the meaning of ‘will’/‘would’, and the temporal significance of tense.
We do not dispute the findings of Ceci et al.'s study, though they are based on survey research which does not always reflect real-life experiences. We report on cases we have defended on the basis of the tenure system, few of which mirror the situations reported in the target article. We end with a strong defense of the tenure system in the modern university. (Published Online February 8 2007).
Dorothy Sayers' Gaudy Night, published in 1936, explores still-topical questions about the relation of epistemological and ethical values, and about the place of women in the life of the mind. In her wry reflections on the radical differences between today's feminist philosophy and Sayers' no-nonsense observation that “women are more like men than anything else on earth,” Susan Haack draws both on this detective story and on Sayers' wonderfully brisk essay, ‘Are Women Human?’.
This paper provides a methodological schema for interpreting Hume's Dialogues concerning Natural Religion that supports the traditional thesis that Philo represents Hume's views on religious belief. To understand the complexity of Hume's ‘naturalism’ and his assessment of religious belief, it is essential to grasp the manner in which Philo articulates a consistently Humean position in the Dialogues.
Dorothy Emmet, in two books, one of which was based on extensive personal contact with Robert Merton and Columbia sociology, provides the closest thing we have to an authorized philosophical defense of Merton. It features a deflationary account of functionalism which dispenses with the idea of general teleological ends. What it replaces it with is an account of “structures” that have various consequences and that are maintained because, on Emmet’s account, of the mutual reinforcement of motives produced by the (...) structure. (shrink)
Alfred North Whitehead is rightly considered a Cambridge philosopher. His intellectual life falls into three periods, of which the first was in Cambridge, the second in London, and the third in Cambridge, Mass. But he always saw himself as a Cambridge person, and was a Life Fellow of Trinity College. Moreover, though each of these periods is associated with a different kind of philosophy, some ideas and concerns from the Cambridge period carry right through.
he Kansas Board of Education voted 6 to 4 to remove evolution, and the Big Bang theory as well, from the state's science curriculum. In so doing, the board transported its jurisdiction to a never-never land where a Dorothy of the new millennium might exclaim, "They still call it Kansas, but I don't think we're in the real world anymore." The new standards do not forbid the teaching of evolution, but the subject will no longer be included in statewide (...) tests for evaluating students—a virtual guarantee, given the realities of education, that this central concept of biology will be diluted or eliminated, thus reducing courses to something like chemistry without the periodic table, or American history without Lincoln. (shrink)
This article looks at the feminist activism of particular women in the ancestry of the eminent Canadian sociologist, Dorothy E. Smith, and at the archival data that confirm the traces of their influence found in her theory-building. Using the method of interpretative historical sociology and a conceptual framework drawn from Marx called the `productive forces', the article examines the feminist theology of her Quaker ancestor, Margaret Fell, and the militant suffrage activism of her mother and her grandmother, Dorothy (...) Foster Place and Lucy Ellison Abraham, respectively. The article argues that the household labour of the remarkable women in her family line became a `productive force' that facilitated her imagining of the feminist theory, `the standpoint of women'. (shrink)
Walter Conn's theory of Christian Conversion (1986) provides an illuminating lens for understanding Dorothy Day's conversion experience. Day's story, conversely, offers an opportunity to test selected features of Conn's theory, specifically the affective, cognitive, moral, and religious categories of analysis. The dialectic is a fruitful one, yielding insight into both Day's story and Conn's theory, while at the same time raising provocative questions about and contributing to the current debate regarding an "ethic of care" as distinct from an "ethic (...) of justice.". (shrink)