The state, by V.I. Lenin.--The revolutionary part played by law and the state; a general doctrine of law, by P.I. Stuchka.--The theory of Petrazhitskii: Marxism and social ideology. Law, our law, foreign law, general law, by M.A. Reisner.--The general theory of law and Marxism, by E.B. Pashukanis.--The right deviation in the Communist Party of Bolsheviks. Political report of the Central (Party) Committee to the XVI Congress, 1930, by J.V. Stalin.-- The Soviet state and the revolution in law, by E.B. Pashukanis.--Socialism (...) and law, by P. Yudin.--The fundamental tasks of the science of Soviet socialist law, by A.Y. Vyshinsky.--Report to the XVIII Party Congress, by J.V. Stalin.--The theory of the state and law, by S.A. Golunskii and M.S. Strogovich.--The Soviet state in the war for the fatherland, by A.Y. Vyshinsky.--The relationship between state and law, by I.P. Trainin. (shrink)
Mark David Webster ABSTRACT: Using qualitative methods, the author sought to better understand how philosophical assumptions about technology affect the thinking, and influence the decision making, of educational technology leaders in their professional practice. One of the research questions focused on examining whether assumptions of technological determinism were present in thinking and influenced the decisions that leaders make. The core category that emerged from data analysis, Keep up with technology (or be left behind), was interpreted to be a manifestation (...) of the technological imperative, an assumption associated with the philosophical perspective of technological determinism. The article presents a literature review and critique of philosophical issues surrounding technological determinism. Data analysis led to the conclusion that technology leaders working in K-12 education place weighted priority on the technological imperative, and there is philosophical tension between Keep up with technology (or be left behind), and a concurrently held perspective based on the logic of the instrumental view of technology. The findings suggest that different accounts of technological determinism, including Bimber’s three accounts of normative, nomological, and unintended consequences, are significant in the thinking of participants. School technology leaders placed priority on embracing technological change, sometimes adopting technology for its own sake. (shrink)
David Webster explores the notion of desire as found in the Buddhist Pali Canon. Beginning by addressing the idea of a 'paradox of desire', whereby we must desire to end desire, the varieties of desire that are articulated in the Pali texts are examined. A range of views of desire, as found in Western thought are presented as well as Hindu and Jain approaches. An exploration of the concept of ditthi (view or opinion) is also provided, exploring the way (...) in which 'holding views' can be seen as analogous to the process of desiring. Other subjects investigated include the mind-body relationship, the range of Pali terms for desire, and desire's positive spiritual value. A comparative exploration of the various approaches completes the work. (shrink)
John Webster provides a major scholarly analysis, the first in any language, of the final sections of the Church Dogmatics. He focuses on the theme of human agency in Barth's late ethics and doctrine of baptism, placing the discussion in the context of an interpretation of the Dogmatics as an intrinsically ethical dogmatics. The first two chapters survey the themes of agency, covenant and human reality in the Dogmatics as a whole; later chapters give a thorough analysis of Church (...) Dogmatics IV/4 and the posthumously published text The Christian Life. A final chapter examines the significance of Barth's work for contemporary accounts of moral selfhood. The book is important not only for a detailed analysis of a neglected part of Barth's oeuvre, but also because it casts into question much of what has hitherto been written about Barth's ethical dogmatics. (shrink)
May we speak, in the present age, of holy scripture? And what validation of that claim can be offered, robust enough to hold good for both religious practice and intellectual enquiry? John Webster argues that while any understanding of scripture must subject it to proper textual and historical interrogation, it is necessary at the same time to acknowledge the special character of scriptural writing. His 2003 book is an exercise in Christian dogmatics, a loud reaffirmation of the triune God (...) at the heart of a scripture-based Christianity. But it is written with intellectual rigour by a theologian who understands the currents of modern secular thought and is able to work from them towards a constructive position on biblical authority. It will resonate with anyone who has wondered or worried about the grounds on which we may validly regard the Bible as God's direct communication with humanity. (shrink)
Thomas Bertram Lonsdale Webster. the Persians decided on the best form of government in 520 B.C., but it is far more likely that the discussion reflects political theorising at Athens where he was writing during the contest for power between ...
: This paper responds to the sense of "crisis" or "trouble" that dominates contemporary feminist debate about the categories of sex and gender. It argues that this perception of crisis has emerged from a fundamental confusion of theoretical and political issues concerning the implications of the sex/gender debate for political representation and agency. It explores the sense in which this confusion is manifest in a debate between Seyla Benhabib and Judith Butler.
The simulations of Steels & Belpaeme (S&B) suggest that communication could lead to color categories that are closely shared within a language and potentially diverge across languages. We argue that this is opposite of the patterns that are actually observed in empirical studies of color naming. Focal color choices more often exhibit strong concordance across languages while also showing pronounced variability within any language.
Based on the technique of pressure blinding of the eye, two types of after-image were identified. A physicalist or mind/brain identity explanation was established for a negative a AI produced by moderately intense stimuli. These AI's were shown to be located in the neurons of the retina. An illusory AI of double a grating's spatial frequency was also produced in the same structure and was both prevented from being established and abolished after establishment by pressure blinding, thus showing that the (...) location was not more central. The illusory AI was predicted from the known non-linearity in the retina and this is the first case of a clear cut type-type identity of a sensation and a neural process. Some implications for the concepts of the explanatory gap between neurology and consciousness and multiple neural realizations of conscious states and topic neutrality are discussed. (shrink)
Russell and others have argued that the real nature of colour is transparentto us in colour vision. It's nature is fully revealed to us and no further knowledgeis theoretically possible. This is the doctrine of revelation. Two-dimensionalFourier analyses of coloured checkerboards have shown that apparently simple,monadic, colours can be based on quite different physical mechanisms. Experimentswith the McCollough effect on different types of checkerboards have shown thatidentical colours can have energy at the quite different orientations of Fourierharmonic components but no (...) energy at the edges of the checkerboards, thusrefuting revelation. It is concluded that this effect is not explained by a superveniencedispositional account of colour as proposed by McGinn . It was argued that theMcCollough effect in checkerboards was an example of a local mind/body reduction, by which the different characteristics of identical colours falsifies revelation. This reduction being based on both physical and neurological mechanisms led to a clear explanation of the perceive phenomenal effects and thus laid a small bridge over the explanatory gap. (shrink)
Through use of decision?making expertise already in place, newspaper publishers already possess elemental tools required for ethical decision?making relating to extent of participation in civic activities. By also considering added qualitative factors that embrace broad perspective, detachment, and declaration, decisions are more likely to be adequately informed. This article suggests that publishers become active in building business and community leadership models strong enough to allay critics who question ethical motives.
Realist philosophies of science posit a dialectical relation between theoretical, explanatory knowledge and practical, including taxonomic knowledge. This paper examines the dialectic between the theory of descent and empirical, Linnaean taxonomy which is based on a logic of traditional classes. It considers the arguments of David Hull to the effect that many of the practical problems of empirical classification can be resolved by means of an ontology based upon the theory of descent in which species taxa are regarded as individuals (...) rather than as classes or natural kinds.Contra Hull, it is argued that this view is, at best, only partially consistent with taxonomic practice and that it cannot sustain experimental practice which presupposes that species taxa be regarded as natural kinds. An outline is given of a possible alternative dialectic between a field theory of morphogenesis and a rational systematics involving a logic of relations. (shrink)
John Dewey has been portrayed as a sort of villain in Rosenow's (1997) article which appeared in this journal, apparently because he was unfairly opposed to God and to religion, and also because he deliberately usurped religious language to 'camouflage' his secular ideas. By drawing mainly upon similar sources but with some important additions, I wish to challenge the four major concerns raised in Rosenow's article and in doing so aim to offer an alternative interpretation. It is understood here that (...) Dewey's approach to religion was not so much religious as it was 'spiritual' and while developing and changing throughout his writings, his ideas on spirituality nevertheless were thoroughly entwined with his other views, especially those dealing with education, science and democracy. (shrink)
It is important for educators to recognise that the various calls to decentre the subject—or self—should not be interpreted as necessarily requiring the removal of the subject altogether. Through the individualism of the Enlightenment the self was centred. This highly individualistic notion of the sovereign self has now been decentred especially through post‐structuralist literature. It is contended here however, that this tendency to decentre the subject has been taken to an extreme at times, especially by some designers of school frameworks (...) and curricula, who have eliminated the subject altogether. Such elimination is argued to contribute to the numbers of youth who are dropping out of school. By adopting an existential perspective and by drawing mainly upon Kierkegaard's subjective truth and Dewey's notion of centeredness, the case is made that for education the subject should not only be included but should actually be centred—at least momentarily. (shrink)
An overview of Hugh’s thought, focusing on philosophical issues. Specifically it gives a summary of his overall vision; the sources he worked from; his understanding of: the division of the science, biblical interpretation, God, creation, providence and evil, human nature and ethics, salvation; and his spiritual teachings.
This is a discussion of self-knowledge in Hugh of St. Victor. It will yield the following three systematic results. First, it will be shown that there is a clear sense in which human self-knowledge is knowledge of one’s own rationality, and therefore knowledge of the proper object of one’s rational capacities (dunameis meta logou). Second, a distinction will be drawn between perfect and imperfect self-knowledge. Third, it will turn out that under conditions of perfect self-knowledge, all our rational capacities (...) would work like our capacity for perceptual knowledge. (shrink)
It might be surprising to find in a journal of contemporary philosophy a text that is mostly about Hugh of St. Victor. The hermeneutic question, however, did not begin only yesterday. While this question has its actual sources in Origen and Saint Augustine, it is in the Didascalicon or The Art of Reading by Hugh of St. Victor that it first finds its clearest formulation and its most methodical development. This “hidden source of hermeneutics” allows for a questioning (...) of the foundations of the hermeneutics of the text from its outset, and also for a return of hermeneutics, or better to turn it, to its primordial origin: a hermeneutics of the “world” or of “creation” [ liber mundi ], rather than of the “text” and of “Scripture” [ liber Scripturae ]. A “Catholic” hermeneutics of “the body and the voice” should, in my opinion, take the place of the “Protestant” hermeneutics of “the meaning of the text” and the “Jewish” hermeneutics of the “body of the letter”. This thesis, which is stated and developed in my book Crossing the Rubicon, has its roots and justification in this historical essay on Hugh of St. Victor. (shrink)
It may take many decades for mathematical progress to be matched by philosophical understanding. Hugh Everett proposed that we not search for remedies for the implausible "collapse of the wave function" by changing the mathematics of the Schrödinger equation , but instead just look hard at what would be predicted if we let the equations show us how they think Nature behaves. Now, over 50 years later, there is a strong effort to do just that, but the broad picture (...) is not yet clear. (shrink)
This review article summarizes and in part criticizes Hugh J. McCann’s detailed elaboration of the consequences of the idea that God is absolutely sovereign and thus unlimited in knowledge and power in his 2012 Creation and the Sovereignty of God. While there is much to agree with in McCann’s treatment, it is argued that divine sovereignty cannot extend as far as he would like to extend it. The absolute lord of the natural and moral orders cannot be absolutely sovereign (...) over the conceptual and modal orders. (shrink)