In lieu of an abstract, here is a brief excerpt of the content:Feminist Studies 41, no. 3. © 2015 by Feminist Studies, Inc. 623 Jaye Cee Whitehead, Kath Bassett, Leia Franchini, and Michael Iacolucci “The Proof Is in the Pudding”: How Mental Health Practitioners View the Power of “Sex Hormones” in the Process of Transition In the United States today, popular discourse touts the power of “sex hormones” and hormone receptors in the brain to chemically produce gender expressions (...) (manifested in physical sex traits, behaviors, and attitudes) and identities (a sense of self as feminine or masculine). These accounts range from common assumptions that Western ideals of femininity (such as empathy understanding, cooperative orientation, nurturing behavior) and masculinity (rational/spatial understanding, competitive orientation, violent behavior) are produced by corresponding sex hormones, to studies that reduce complex gender identities and macrosocial economic phenomena to presocial, binary, hormonal processes.1 For sociologists, accounts that reduce complex identities to internal hormonal reactions are problematic for two primary reasons: first, they are inaccurate because they fail to examine how hormonal reactions are embedded in a complex cultural process of meaning and interpretation; second, they operate as bioreductive ideologies that obscure the social power inherent to the process of gender identity construction. In what follows, we extend both of these insights by examining mental health 1. For an example of a hybrid popular-scientific account of the power of sex hormones to destabilize economic structures, see Jon Coates and Joe Herbert, “Endogenous Steroids and Financial Risk Taking on a London Trading Floor,” Proceedings of the National Academy of Sciences 105, no. 16 (April 2008): 6167–72. 624 Whitehead, Bassett, Franchini, and Iacolucci practitioners’ divergent interpretations of the power of sex hormones in the process of gender transition.2 In doing so, we examine the cultural power of sex hormones in crafting gender identities without reproducing reductionist interpretations of trans embodiment. Perhaps what is most perplexing about the way we speak of sex hormones is that we know it is inaccurate to describe these hormones as sexed; scientists have acknowledged since the 1930s that they are neither sex specific in their function, nor in terms of their location in male or female bodies.3 In her extensive historicization of sex hormones, Anne Fausto-Sterling concludes that it is more accurate to call androgen- and estrogen-based hormones, “steroid hormones” as they have functions that are not confined to corresponding sexed bodies. In fact she urges scientists to “break out of the sex hormone straightjacket” and to look at steroids as just one of a number of components that are important to the creation of sex and gender, including environment and experience.4 Scholars also point to an inextricable link between the chemical operation of hormones and the social process of constructing meaning, both at the level of social interaction and macrocultural constructions of sex categories and gender ideologies.5 While brain organization/activation theory attributes sex and gender differences to hormonal interactions within the developing brain, Fausto-Sterling questions the distinction between activation and organization by pointing out how “the brain can respond to hormonal stimuli with anatomical changes…hormonal systems, after all, respond exquisitely to experience, be it in the form of nutrition, stress, or sexual activity (to name but a few possibilities ).”6 Drawing from Elizabeth Grosz, Fausto-Sterling argues that the power of hormones is best understood according to the model of the 2. “Gender transition” is a controversial phrase, as it implies that transgendered individuals who receive hormone therapy are changing identities. We are only using it for lack of clear alternative phrasing, not because we believe body modifications change gender identities. 3. See Anne Fausto-Sterling, Sexing the Body: Gender Politics and the Construction of Sexuality (New York: Basic Books, 2000); Rebecca Jordan-Young, Brainstorm: The Flaws in the Science of Sex Differences (Cambridge, MA: Harvard University Press, 2010); and Nelly Oudshoorn, Beyond the Natural Body: An Archeology of Sex Hormones (New York: Routledge, 1994). 4. Fausto-Sterling, Sexing the Body, 193–94. 5. Fausto-Sterling, Sexing the Body. 6. Ibid., 232. Whitehead, Bassett, Franchini, and Iacolucci 625 Möbius strip, wherein internal components of the self are always connected to and continuous with outer components such as culture and environment.7 In other... (shrink)

In the following ethnography of the California Coalition of Women Prisoners (CCWP), who exist at the forefront of feminist prison activism, I address canonical feminist debates focused on the relationship between subjectivity, experience, knowledge, and power by closely following an explicit attempt at political reform by and for women. I argue that feminist prison activists' attempts to reform the American prison system reveal why feminist theorists must remain committed to a specific, contextual, and localized analysis of the prospects for political (...) empowerment. (shrink)

Questions have been raised on what role the knowledge provided by sustainability science actually plays in the transition to sustainability and what role it may play in the future. In this paper we investigate different approaches to sustainability transformation of food systems by analyzing the rationale behind transformative acts-the ground that the direct agents of change act upon- and how the type of rationale is connected to the role of research and how the agents of change are involved. To do (...) this we employ Max Weber’s distinction between instrumental rationality and value-rationality in social action. In particular, we compare two different approaches to the role of research in sustainability transformation: (1) Performance-based approaches that measure performance and set up sustainability indicator targets and benchmarks to motivate the agents in the food system to change; (2) Values-based approaches that aim at communicating and mediating sustainability values to enable coordinated and cooperative action to transform the food system. We identify their respective strengths and weaknesses based on a cross-case analysis of four cases, and propose that the two approaches, like Weber’s two types of rationality, are complementary-because they are based on complementary observer stances—and that an optimal in-between approach therefore cannot be found. However, there are options for reflexive learning by observing one perspective-and its possible blind spots-from the vantage point of the other, so we suggest that new strategies for sustainability transformation can be found based on reflexive rationality as a third and distinct type of rationality. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 23 (2003) 67-76 [Access article in PDF] Double Religious Belonging:A Process Approach Jay McDaniel Hendrix College Increasingly, Christians in the United States are turning to Buddhism for spiritual insight and nourishment. Many are reading books about Buddhism, and some are also meditating, participating in Buddhist retreats, and studying under Buddhist teachers. As they do so, they approach what might be called "dual religious belonging."The phrase itself can (...) suggest at least three metaphors. We can imagine them (1) as people crossing a bridge into the world of Buddhism and who then return to Christianity with fresh insights; or (2) as people with two intravenous tubes in their arms, one providing fluid from a Buddhist lineage and one providing fluid from a Christian lineage, for the sake of a more complete life; or, shifting to a more organic metaphor, (3) as people with primary roots in Christian soil but with secondary roots in Buddhist soil, who receive anchorage and sustenance from both kinds of soils.Shortly I will draw upon the third metaphor to suggest the desirability of a "taproot" as opposed to a "fibrous" approach for such double belonging, at least in its initial stages. First, a word is in order about the philosophical backdrop for my approach, which draws upon the philosophy of Alfred North Whitehead and its theological counterpart, process theology. Toward this end, I will draw upon the first metaphor: the bridge. A Bridge for Double Belonging Process theology emerged in the 1930s at the University of Chicago and has since been used by many Christians and some Buddhists, mainly but not exclusively Pure Land Buddhists, to interpret their respective religious perspectives. I myself have used this theology in several books to try to show how Christians can draw deeply from the wells of Buddhist insight and practice in ways that enrich and deepen Christian life.Process theology draws upon the "philosophy of organism" developed by the late philosopher and mathematician Alfred North Whitehead. Whitehead's philosophy is unique in that it has deep similarities with numerous Buddhist points of view even as it also offers a rich way of interpreting and appreciating core Christian insights. [End Page 67] It is no accident that process theologians such as John Cobb suggest that process theology is a way of seeing things—a theological bridge—that can help a Christian cross over into Buddhism, learn from it in deep ways, and return with fresh insights that enrich a walk with Christ; and that can also help Buddhists cross over into Christianity, learn from it in deep ways, and return with fresh insights for practicing the dharma.What, then, are the core teachings of process theology? If we imagine process theology as a wooden bridge, here would be ten of its planks:There are many worlds beyond words, which can be known in many ways, including prayer and meditation, empathy and imagination, intuition and mindful perception.Human life consists of a series of moments of experience, each of which includes, and is dependent on, the whole of the universe.The universe is an unfolding process that is never the same at two instants.Humans and other living beings have no substantial or permanent self that separates them from the surrounding world.Ultimate reality is a nonstatic and nondualistic Emptiness of which all things are manifestations: with Emptiness referring to (a) the emptiness of words and concepts as adequate descriptions of things as they are, (b) the sheer presence of things as they are in their suchness, (c) the absence of a self-contained substantiality or "own being" within things, (d) the sheer interconnectedness of all things, (e) the pure becoming of all things.There is a womblike presence—God—who shares in the joys and sufferings of each living being, and who is herself an example of no-self, interdependence, pure becoming, of the Emptiness described above.God is present within each living being an in-dwelling lure toward wisdom and compassion.God's presence is also found between humans, when they live in community with one another in a... (shrink)

Alfred North Whitehead and Emmanuel Levinas are not often considered together in the contemporary philosophical literature. There are clearly sensible reasons for this. While Whitehead is a systematic thinker who explicitly engages in metaphysical philosophy within the tradition of process thought and who does not focus primarily on ethics, Levinas is resistant to systematic metaphysics and works within the phenomenological tradition in order to argue that ethics is first philosophy. Despite these significant points of contrast between Whitehead (...) and Levinas, in this paper we argue that the two might stand as resources for each other in various ways. Since this paper is meant to be explorative and suggestive rather than comprehensive and conclusive, we argue for just two possible points of resonance between these important philosophers: (1) Both Levinas and Whitehead develop an account of selfhood that is intrinsically relational and concerned with responsibility—we term this account “Ethical Subjectivity;” and (2) Both Levinas and Whitehead operate according to what we call a “Hermeneutics of the Other” that stresses epistemic humility and dialogical openness. (shrink)

With the emergence of quantum theory, the Newtonian idea that matter is inert, devoid of creativity and sentience, becomes questionable. Yet, physicists have by no means agreed upon an alternative understanding that can replace the Newtonian paradigm. Henry Stapp and others argue that Whitehead’s thought provides a peculiarly appropriate framework for a new understanding of matter in light ofquantum theory. The implications for a theology ofecology are manifold. No longer are matter and mind utterly discontinuous, nor is matter devoid (...) of value until assigned value by humans or by God. Even the divine reality is, in a certain sense, “material.” This calls for a new sensitivity within Western religion, in which religion itself becomes openness to, and appreciation for, physical matter. (shrink)

With the emergence of quantum theory, the Newtonian idea that matter is inert, devoid of creativity and sentience, becomes questionable. Yet, physicists have by no means agreed upon an alternative understanding that can replace the Newtonian paradigm. Henry Stapp and others argue that Whitehead’s thought provides a peculiarly appropriate framework for a new understanding of matter in light ofquantum theory. The implications for a theology ofecology are manifold. No longer are matter and mind utterly discontinuous, nor is matter devoid (...) of value until assigned value by humans or by God. Even the divine reality is, in a certain sense, “material.” This calls for a new sensitivity within Western religion, in which religion itself becomes openness to, and appreciation for, physical matter. (shrink)

Philosophers and theologians influenced by Whitehead’s philosophy see other animals as subjects of their own lives, with purposes of their own, which add beauty to the whole of life, which add value to the life of God. Other animals are deserving of respect and care. It is thus surprising that so few Whiteheadians have seen the implications of this with regard to eating animals. Deckers rightly prods these thinkers to accept the moral implications of their thought, pointing in the (...) direction of a process-oriented vegetarianism. (shrink)

Alexander wept at the height of his triumphs because he had no new worlds to conquer. Whitehead declared that all of philosophy had been a footnote to Plato. The Preacher exclaimed (Ecclesiastes 1:10): "Is there any thing whereof it may be said, See, this is new? It hath been already of old time, which was..

Theists in general and Christians in particular have good grounds for affirming divine action in relation to twenty-first-century science. Although humans cannot perceive with their five senses the causation—both divine and creaturely—at work in our world, they have reasons to believe God acts as an efficient, but never sufficient, cause in creation. The essential kenosis option I offer overcomes liabilities in other kenosis proposals, while accounting for a God who acts personally, consistently, persuasively, and yet in diversely efficacious ways. We (...) can reasonably infer that the love, beauty, and truth expressed in creation derive from divine and creaturely causation. (shrink)

This article addresses the question whether Whiteheadians should be vegetarians in two ways. First, I question whether Whitehead should have been a vegetarian to be consistent, arguing that his omnivorous diet was inconsistent with his own philosophy. Second, I evaluate the works of three distinguished Whiteheadian philosophers on the ethics of vegetarianism. I argue that Charles Birch, John Cobb, and Jay McDaniel have prioritized animals justifiably over other organisms, yet that Birch and Cobb fail to do justice to the (...) lives of other animals, and that the account provided by McDaniel fails to provide a convincing argument for minimal moral vegetarianism. (shrink)

This study examined the challenges for supervisors and managers of managing sick leave within a New Zealand university. We used a qualitative research design, interviewing 20 university staff across the academic and service divisions who had managerial roles. We applied Habermas’ distinctions of technical instrumental, practical relational, and emancipatory critical transformative interests, and his twofold distinction of system and lifeworld to our analysis. The primary findings suggest that while the technical instrumental discourses were dominant within the university bureaucracy, managers drew (...) upon practical relational and emancipatory critical transformative discourses to justify the considerable discretion they exercised in managing sick leave. Far from being incidental, these humanistic elements are as much a part of the bureaucracy as the rational elements and are fundamental to the system’s equilibrium. (shrink)

In the United States, disease screening is offered to the public as a consumer service. It has been proposed that the act of “consumption” is a manifestation of agency and that the decision to consume is an exercise of autonomy. The enthusiasm of the American public for disease screening and the expansion in the demand for all sorts of disease screening in recent years can be viewed as an expression of such autonomy. Here, we argue that the enthusiasm for disease (...) screening witnessed in the American public today may be more a reflection of the constraint on autonomy than its facilitation. It is our opinion that the articulation of socio-historical processes has contributed to a moral imperative which is reflected in the decision making of individuals around disease screening. We suggest medical and health professionals have a responsibility to facilitate the exercise of individual autonomy in health care decision making as an integral component of professional obligation. These professionals need to problematise healthcare activities that constrain individual autonomy. (shrink)

Process and Reality, Whitehead’s magnum opus, is one of the major philosophical works of the modern world, and an extensive body of secondary literature has developed around it. Yet surely no significant philosophical book has appeared in the last two centuries in nearly so deplorable a condition as has this one, with its many hundreds of errors and with over three hundred discrepancies between the American and the English editions, which appeared in different formats with divergent paginations. The work (...) itself is highly technical and far from easy to understand, and in many passages the errors in those editions were such as to compound the difficulties. The need for a corrected edition has been keenly felt for many decades. (shrink)

How were various strata of local history—Classical, Christian, and Muslim—incorporated into the building of imperial Seville (sixteenth and seventeenth centuries), and what was the impact of the critical approach to evidence developed in Renaissance Italy on actual urban projects? Three case-studies—of a noble palace, the Casa de Pilatos; of a public park, the Alameda de Hércules; and of a carpentry treatise by master builder Diego López de Arenas—reveal the malleable role of historical evidence in monumental construction projects based on classical (...) and Christian ideals and demonstrate a more methodical use of evidence among artisans practicing traditional medieval craftsmanship. (shrink)

The contents of this book were originally delivered at Trinity College in the autumn of 1919 as the inaugural course of Tarner lectures.

Whereas the history of philosophy defines metaphysics as asking the question 'What is Being?'; here is asked 'Where is Being?' What is to be analyzed is indeed part of the tradition of metaphysics to inquire about Being qua being, but here the inquiry is into its structure, its position within the ontological whole. The concept of the 'architectonic' is borrowed from Kant... In this work, three philosophical structures are chosen for a more extensive examination: the three 'architectonics' are that of (...) Plato's Chora, Aristoteles' continuum, and finally Leibniz's labyrinth"--Back cover. (shrink)

The title of this book, Adventures of Ideas, bears two meanings, both applicable to the subject-matter.

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 22 (2002) 183-187 [Access article in PDF] The 2001 Meeting of the Society for Buddhist-Christian Studies Edward L. Shirley St. Edward's University The annual meeting of the Society for Buddhist-Christian Studies met in Denver, Colorado, on Friday and Saturday, November 16 and 17, 2001. This year's papers addressed the question of "dual belonging" from both Buddhist and Christian perspectives.On Friday afternoon, two papers were delivered, the first (...) paper by Catherine Cornille, who suggested three categories of dual belonging: syncretism, drawing elements from both traditions; belief that both traditions point to a higher reality, which may not be expressible in itself; and inculturation, incorporating local symbols and rituals into a tradition that is being transplanted from elsewhere. She then focused on the issue of inculturation.Inculturation, she argued, assumed an essence of a religion that had independent existence from cultural expressions. The people involved in the process of inculturation may not, in fact, believe that they are dual practitioners, but rather that they are simply expressing the essence of a tradition through new symbols. She understands this as belonging to a symbol from one religious tradition (e.g., Christ) while using the hermeneutical tools of another.The caveat that must be acknowledged in this process, according to Cornille, is that it is impossible to separate religious developments from their roots. For example, while there has been some talk of a "Christian Vedanta," the fact is Vedanta was developed in a particular context, and cannot be separated from its Vedic roots. At the same time, however, it must be admitted that religious traditions have, in fact, historically developed in such a manner. As Cornille points out, Greek expressions are not in themselves Christian, but have in fact helped to shape Christianity, as, for example, in the Nicene Creed.Ruben Habito, who focused more on his personal journey, delivered the second paper. In his late twenties, while still in Jesuit formation, he was sent to Japan and there was introduced to the practice of Zen. He spoke of his meditation on the mu koan, and his first experience of kensho, direct insight. He went on to further koan meditation from there.As he was preparing for ordination as a Jesuit priest, he began to wonder: How did [End Page 183] he still deal with Jesus, the Trinity, Incarnation, and the Paschal Mystery if he was committed to Zen practice? He found his answer in his Jesuit training: He was being called to continued metanoia, the continual movement from self to love. In Zen terms, he was undergoing a continuing process of transformation.In Buddhism, it is said that the myriad beings are one's true self. This is the meaning of the phrase "to be awakened by the myriad beings." In the Buddhist tradition, one of those myriad beings who assist in awakening is the bodhisattva Kanzeon, the Bodhisattva of Compassion. In the Christian tradition, this function is often associated with the Virgin Mary. The iconography of these two figures is often quite similar, to the point that early Jesuits took the figure of Kanzeon to be the Virgin Mary. During times of persecution, Japanese Christians would use a double-sided figure, with Kanzeon on one side and Mary on the other. This composite of Maria-Kannon has become, for Habito, a symbol of the potential of being nourished by the two traditions.The first response was from Jay McDaniel, who drew an analogy from biology. Some trees have two sets of roots, one a deep taproot and the other a secondary root system. Could this be an image for those drawing from two paths?McDaniel's response was based on his personal encounters with two traditions. He spoke of how reading Thomas Merton twenty-five years ago changed his life and helped him overcome a fundamentalist Christian background. He spoke of how Ruben Habito has helped him understand what it means to walk two paths. Like Whitehead, he feels that he can say "yes" to both a Personal God and to the Ultimate Reality of Emptiness... (shrink)

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

History of the human race from the point of view of mankind's changing ideas--sociological, cosmological, philosophica.

The great three-volume Principia Mathematica is deservedly the most famous work ever written on the foundations of mathematics. Its aim is to deduce all the fundamental propositions of logic and mathematics from a small number of logical premisses and primitive ideas, and so to prove that mathematics is a development of logic. This abridged text of Volume I contains the material that is most relevant to an introductory study of logic and the philosophy of mathematics (more advanced students will wish (...) to refer to the complete edition). It contains the whole of the preliminary sections (which present the authors' justification of the philosophical standpoint adopted at the outset of their work); the whole of Part 1 (in which the logical properties of propositions, propositional functions, classes and relations are established); section 6 of Part 2 (dealing with unit classes and couples); and Appendices A and B (which give further developments of the argument on the theory of deduction and truth functions). (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Gandhi's Hope: Learning from Other Religions as a Path to PeaceChristopher Key ChappleGandhi's Hope: Learning from Other Religions as a Path to Peace. By Jay McDaniel. Maryknoll, NY: Orbis Books, 2005. 134 + viii pp.This book by prominent Protestant theologian Jay McDaniel suggests that Mahatma Gandhi challenged the modern world by publicly revealing that which he learned from other faith traditions and advocating this path as a way (...) for intercultural understanding. The wisdom of Gandhi holds special poignancy today, when the processes of globalization and migration have placed followers of different faiths in closer proximity than can be remembered in the past five hundred years.Jay McDaniel writes with crisp clarity and organizes his insights into bite-sized pieces. He lays out five challenges that face all the world's faiths: compassion, self-criticism, simple living, ecological awareness, and welcoming religious diversity. In approaching this decidedly postmodern list of issues, McDaniel draws from two primary resources: the experiences shared by his students at Hendrix College and the writings of Alfred North Whitehead. Along the way, he invokes the Buddhist teacher and leader Thich Nhat Hanh and several progressive Catholics, including Sister Joan Chittester and theologians Hans Küng and Paul Knitter.Continuing with a style developed in his earlier books, McDaniel latches onto a [End Page 237] metaphor and extends it to illustrate his central point—in this case, the value of diversity. In past books, he has used the image of the hunter and the hunted to underscore the need to respect animals. In Gandhi's Hope, the metaphor he employs is that of a jazz concert, with all different manner of instruments pooling their resources to create a tapestry of diverse yet harmonious music.Although the title of the book may seem to indicate that Gandhi will serve as thefocus, in fact, Whitehead anchors McDaniel's approach. Through an updated approach to Whitehead, McDaniel seeks to answer the questions regarding diversity and compassion that he has posed. He suggests that an experience of concrescence will result in the sort of heightened awareness needed to increase one's conscience and to make the ethical changes needed to respond to the current state of the world. McDaniel identifies twelve "planks" that will usher Whitehead's vision into the contemporary world. These twelve aspects seem also to be heavily influenced by McDaniel's own encounter with Buddhism: interdependence, impermanence, indeterminism, mind/matter, deep listening, value, God, creativity, persuasive power, divine empathy, many forms of salvation, and life after death. These broad categories embrace key notions found in all religious traditions. Some traditions emphasize certain aspects more than others. Buddhists cleave to impermanence and Jews to establishing a covenant with God, but Jews also recognize that all things will pass, and Buddhists revere their great teacher and many strive to emulate his experience through techniques akin to those who worship God.In order for religious traditions to maintain their urgency and relevance, McDaniel suggests that they must respond actively to the looming threat of environmental degradation. Consumer culture drives people into a state of indifference about natural resources, and arrogance prevents people from taking an interest in the life patterns and cultures of others. These tendencies lie at the root of the world's troubles. McDaniel suggests that process theology can remedy these ills by calling people into a state of compassion and can help guide people toward adopting thoughtful self-criticism, to living a more simple life, to recognizing the importance of other living beings and ecosystems, and to celebrating diversity of cultures. Echoing a refrain long associated with process thought, McDaniel writes "the universe is a creative and creating process of interdependent events, lured by but not controlled by God, such that the future is not yet decided, not even by God" (p. 71). To the extent that religions sustain themselves by reinforcing separateness and promoting a narrow cultural identity and/or an unthinking fundamentalism, they can be an impediment to peace, which, for McDaniel, is an important goal of the world's religions.When attempting to theologize about ultimate matters, McDaniel posits "four faces of the sacred," which he lists as the Abyss... (shrink)

This paper opens with a presentation of the philosophical underpinning and rationale of the concept of physical literacy. This is followed by an articulation of the concept of physical literacy. Three subsequent sections then consider aspects of the concept in a little more detail. The first investigates the relationship of the physical literacy to the development of a sense of self and to establishing interaction with others. Here the philosophical approach is informed by writings on cognitive development and recent neurological (...) insights. The second considers the universality of the concept and looks briefly at the views of existentialists and of contemporary sociologists. The third section addresses the place of propositional knowledge in being physically literate. The implications of objectifying the body in descriptive language are weighed against the fact that verbally expressed understanding and knowledge are an integral part of Western culture. The debate presented is one of a series that has, over the last five years, mapped the author's work on developing the concept of physical literacy. The aspects chosen to be discussed here are three that have generated considerable interest and debate. In conclusion, there is a short reflection on the implications of the views discussed for education and physical education. (shrink)

First published as part of the Cambridge Miscellany series in 1934, this book presents the content of two lectures delivered by Alfred North Whitehead at the University of Chicago in October 1933. The volume concerns itself chiefly with the complex relationship between nature, philosophy and science.

In addition to his brilliant achievements in theoretical mathematics, Alfred North Whitehead exercised an extensive knowledge of philosophy and literature that informs and elevates all of his works. In this book, he offers undergraduate students and other readers an absorbing exploration of the fundamental problems of substance, space, and time. The Concept of Nature originated with Whitehead's Tarner Lectures of 1919, and its discussions are highlighted by a criticism of Einstein's method of interpreting results, and by the author's (...) alternative development of the celebrated theory of the four-dimensional space-time manifold. 1920 ed. (shrink)

From a discussion of Einstein’s theories to an analysis of meaning, the philosopher offers a fascinating collection of essays on a wide range of topics. This is a collection of many of Whitehead’s papers that are scattered elsewhere. It was the penultimate book he published, and represents his mature thoughts on many topics. Philosophical Library has done a great service by publishing a representative collection of his writings on the subjects of Philosophy, Education and Science. The portion on Philosophy (...) includes five papers: “Immortality”, “Mathematics and the Good”, “Process and Reality”, “John Dewey and His Influence” and the “Analysis of Meaning.” The first three chapters consist of Whitehead’s personal reflections illumined by flashes of his lively humor. They are picturesque and amusing. The remainder of the book consists of chapters on Philosophy, Education, and Science. They cover in depth his positions on many scientific and philosophical matters in an extraordinarily unified way. The final section of the book is devoted to excellent surveys of Geometry and Mathematics as well as a paper on Einstein’s theories. (shrink)

The first three chapters are personal history, highly picturesque and amusing, illumined by flashes of his lively humor....From here the chapters go on into Philosophy, Education, and Science. covering a span of thrity years though these writings do, they are surprizingly unified. Atlantic.

'...In these pages I consider Reason in its relation to these contrasted aspects of history. Reason is the self-discipline of the originative element in history. Apart from the operations of Reason, this element is anarchic.' -From the Summary.

Alfred North Whitehead was a prominent English mathematician and philosopher who co-authored the highly influential Principia Mathematica with Bertrand Russell. Religion in the Making, which originated in a series of four lectures delivered in King's Chapel, Boston, during February 1926, constitutes an exploration of the relationship between human nature and religion. In many ways a rejection of dogma, the text explores the connection between religious transformation and the transformation of knowledge. Through this approach, the reader is encouraged to develop (...) a conception of faith that is at home with the changing nature of experience. The permanent aspect of religion is regarded as the apprehension of permanent elements that are reconcilable with this form of change. This concise and fascinating study will be of value to anyone with an interest in philosophy and theology. (shrink)