The Teachers’ Lounge gives you a peek inside that classroom. Kelly Flynn takes readers by the hand and says, “Come inside my school, walk a mile in my halls, and then we’ll talk about education reform.” With breathtaking clarity and a healthy dose of humor Kelly Flynn shares with readers what all teachers know; that when you teach in a public school there are days that you laugh, days that you cry, and days that you laugh until you (...) cry. Each student is surprisingly, delightfully, wildly different, which is precisely why one-size-fits-all education does not work. (shrink)

Looking back on it, it seems almost incredible that so many equally educated, equally sincere compatriots and contemporaries, all drawing from the same limited stock of evidence, should have reached so many totally different conclusions---and always with complete certainty.

Suppose that one is at least a minimal realist about a given domain, in that one thinks that that domain contains truths that are not in any interesting sense of our own making. Given such an understanding, what can be said for and against the method of reflective equilibrium as a procedure for investigating the domain? One fact that lends this question some interest is that many philosophers do combine commitments to minimal realism and a reflective equilibrium methodology. Here, for (...) example, is David Lewis on philosophy: Our “intuitions” are simply opinions: our philosophical theories are the same. Some are commonsensical, some are sophisticated; some are particular; some general; some are more firmly held, some less. But they are all opinions, and a reasonable goal for a philosopher is to bring them into equilibrium. Our common task it to find out what equilibria there are that can withstand examination, but it remains for each of us to come to rest at one or another of them… Once the menu of well-worked out theories is before us, philosophy is a matter of opinion. Is that to say that there is no truth to be had? Or that the truth is of our own making, and different ones of us can make it differently? Not at all! If you say flatly that there is no god, and I say that there are countless gods but none of them are our worldmates, then it may be that neither of us is making any mistake of method. We may each be bringing our opinions to equilibrium in the most careful possible way, taking account of all the arguments, distinctions, and counterexamples. But one of us, at least, is making a mistake of fact. Which one is wrong depends on what there is (1983: x-xi). In addition to philosophy in general, the method of reflective equilibrium has also been endorsed as the appropriate procedure for investigating various other subject.. (shrink)

From an early age, humans exhibit a tendency to identify, adopt, and enforce the norms of their local communities. Norms are the social rules that mark out what is appropriate, allowed, required, or forbidden in different situations for various community members. These rules are informal in the sense that although they are sometimes represented in formal laws, such as the rule governing which side of the road to drive on, they need not be explicitly codified to effectively influence behavior. There (...) are rules that forbid theft or the breaking of promises, but also rules which govern how close it is appropriate to stand to someone while talking to them, or how loud one should talk during the conversation. Thus understood, norms regulate a wide range of activity. They exhibit cultural variability in their prescriptions and proscriptions, but the presence of norms in general appears to be culturally universal. Some norms exhibit characteristics that are often associated with morality, such as a rule that applies to everyone and prohibits causing unnecessary harm. Others norms apply only to certain people, such as those that delimit appropriate clothing for members of different genders, or those concerning the expectations and responsibilities ascribed to individuals who occupy positions of leadership. The norms that prevail in a community can be more or less fair, reasonable, or impartial, and can be subject to critique and change. This entry provides an overview of interdisciplinary research into the psychological capacity for norm-guided cognition, motivation, and behavior. The notions of a norm and normativity occur in an enormous range of research that spans the humanities and behavioral sciences. Researchers primarily concerned with the psychology distinctive of norm-governed behavior take what can be called “cognitive-evolutionary” approaches to their subject matter. These approaches, common in the cognitive sciences, draw on a variety of resources and evidence to investigate different psychological capacities. This entry describes how these have been used to construct accounts of those cognitive and motivational features of minds that underpin the capacity to acquire, conform to, and enforce norms. It also describes how theories of the selective pressures and adaptive challenges prominent in recent human evolution have helped to inform and constrain theorizing about this psychological capacity, as well as how its features can influence the transmission and cultural evolution of norms. By way of organization, the entry starts with basics and proceeds to add subsequent layers of intricacy and detail. Researchers taking cognitive-evolutionary approaches to norms come from a wide range of disciplines, and have formulated, explored, and debated positions on a large number of different issues. In order to present a comprehensible overview of these interconnected literatures, the entry starts by laying out main contours and central tenets, the key landmarks in the conceptual space common to different theories and claims. It goes on to provide a more detailed description of the kinds of theoretical resources that researchers have employed, and identifies important dimensions along which more specific accounts of the psychology of norms have varied. It then canvasses different sources of empirical evidence that have begun to illuminate other philosophically interesting features of the capacity for norms. Finally, it ends with a discussion of the relationship between norm cognition and morality, with a few illustrations drawn from recent debates in moral theory. (shrink)

Experiences of embodied remembering are familiar and diverse. We settle bodily into familiar chairs or find our way easily round familiar rooms. We inhabit our own kitchens or cars or workspaces effectively and comfortably, and feel disrupted when our habitual and accustomed objects or technologies change or break or are not available. Hearing a particular song can viscerally bring back either one conversation long ago, or just the urge to dance. Some people explicitly use their bodies to record, store, or (...) cue memories. Others can move skilfully, without stopping to think, in complex and changing environments thanks to the cumulative expertise accrued in their history of fighting fires, or dancing, or playing hockey. The forms of memory involved in these cases may be distinct, operating at different timescales and levels, and by way of different mechanisms and media, but they often cooperate in the many contexts of our practices of remembering. (shrink)

_Practical Bioethics_ offers a mix of theory and readings, presented in a format that is succinct and approachable. Each chapter begins and ends with a case study, illustrating the core issues at play and emphasizing the practical nature of the dilemmas arising in medicine. Primary source texts are provided to flesh out the issues, and each of these is carefully edited and presented with interwoven explanatory comments to assist student readers. Throughout, J.K. Miles shows the importance of health-care ethics (...) to us all, whether we be medical providers, patients, or both. (shrink)

In this paper we compare two theories about the cognitive architecture underlying morality. One theory, proposed by Sripada and Stich (forthcoming), posits an interlocking set of innate mechanisms that internalize moral norms from the surrounding community and generate intrinsic motivation to comply with these norms and to punish violators. The other theory, which we call the M/C model was suggested by the widely discussed and influential work of Elliott Turiel, Larry Nucci and others on the “moral/conventional task”. This theory posits (...) two distinct mental domains, the moral and the conventional, each of which gives rise to a characteristic suite of judgments about rules in that domain and about transgressions of those rules. We give an overview of both theories and of the data each was designed to explain. We go on to consider a growing body of evidence that suggests the M/C model is mistaken. That same evidence, however, is consistent with the Sripada and Stich theory. Thus, we conclude that the M/C model does not pose a serious challenge for the Sripada and Stich theory. (shrink)

Disproof of heaven? -- Brain and gods -- The rational stance -- Reason and belief in God -- Against naturalism -- Atheism, inference, and IQ -- Atheism, autism, and intellectual humility -- Googling God -- Inference, intuition, and rationality.

After briefly outlining the fine-tuning argument (FTA), I explain how it relies crucially on the claim that it is not improbable that God would design a fine-tuned universe. Against this premise stands the divine psychology objection: the contention that the probability that God would design a fine-tuned universe is inscrutable. I explore three strategies for meeting this objection: (i) denying that the FTA requires any claims about divine psychology in the first place, (ii) defining the motivation and intention to design (...) a fine-tuned universe into the theistic hypothesis, and (iii) providing arguments that the relevant probability is not terribly low. While I reject the first two, I conclude, in line with the third, that considerations about life's objective value establish that it is not absurdly improbable that God would design a fine-tuned universe, whether one regards the FTA as an inference merely to a cosmic designer, or to theism proper. Accordingly, the divine psychology objection fails. (shrink)

The phenomena of call-outs and call-ins are fiercely debated. Are they mere instances of virtue signaling? Or can they actually perform social justice work? This paper gains purchase on these questions by focusing on how language users negotiate norms in speech. The authors contend that norm-enacting speech not only makes a norm salient in a context but also creates conversational conditions that motivate adherence to that norm. Recognizing this allows us to define call-outs and call-ins: the act of calling-out brings (...) with it the presupposition that its target's behavior is norm-violating, whereas the act of calling-in simply presupposes its target's willingness to revise their belief. With these definitions at hand, we evaluate whether call-outs and call-ins are suitable tools for combating social injustice. (shrink)

Rediscover the Promise of Enlightenment As Western culture has embraced practices like meditation and yoga, has something been lost in translation? “What we see in America today in both the yoga boom and mindfulness fad,” writes Dr. Miles Neale, “is a presentation of technique alone, sanitized and purged of the dynamic teachings in wisdom and ethics that are essential for true liberation.” For anyone seeking a path dedicated to both authentic personal growth and the overthrow of the nihilism, hedonism, (...) and materialism that are threatening our planet, this compelling teacher presents a well-conceived, sustainable solution with Gradual Awakening. The core of this book is Tibetan Buddhism’s “gradual path”—or Lam Rim—interpreted with fresh insights from modern scientific research. Offering an illuminating new presentation of Tibet’s deep psychology, meditative techniques, and virtuous rituals, Dr. Neale presents a time-honored path of enormous transformational potential. Each chapter serves as a practical manual that will allow you to experiment with and actualize the benefits of role-modeling visualization, affirmations, contemplative themes, textual recitation, prayers, altars, offerings, and meditation. Here you’ll explore: • Uprooting the “sickness of paradigm”—why a complete spiritual practice must directly confront the fundamental human suffering caused by the modern ethos of scientific reductionism • The Lam Rim path—the history, heritage, and power of this 30-step “hero’s journey” of awakening • Evolutionary self-care—understanding the Buddhist concept of renunciation as a form of self-love and healing • Radical altruism—awakening Bodhicitta, our innate aspiration to evolve fully in service to others • Quantum vision—how the teaching of “emptiness” allows us to pierce the illusion of materialism and accurately perceive the subtlest nature of reality • Dr. Neale’s MAPS process (Maturity, Acceptance, Possibility, and Seeds) to integrate and manifest key insights and skills in your everyday life The mass-market dilutions of Eastern wisdom that focus on symptom relief and easy answers have left behind the ultimate promise of spiritual practice: enlightenment. “Enlightenment is an unfolding process—open to everyone.” writes Dr. Neale. For most of us, this path to awakening must be realized through a gradual process: building on incremental insights into who we truly are, learning to care for ourselves and others, and discovering creative ways to engage the problems we all face. Gradual Awakening will serve as a lifelong companion for anyone willing to embrace a new paradigm that integrates science with spirit, theory with practice, and personal meditation with the desire to transform the world. A portion of the proceeds from this book will benefit the Buddhist nuns of Kopan Nunnery in Nepal. (shrink)

Cet essai met en cause la comparaison historique courante qui relie le traitement husserlien de la conscience du temps à la tradition philosophique occidentale par le biais du livre IX des Confessions d’Augustin. Je soutiens notamment que cette comparaison n’est valable qu’à l’égard des leçons sur le temps de 1905 (qui expliquent l’appréhension du temps par le recours à l’étirement de la conscience opéré par la mémoire) et non pour la théorie husserlienne ultérieure, que l’on peut dater autour de 1908 (...) (qui critique ouvertement les premières leçons à cause la position défectueuse et contre-intuitive qu’y était défendue selon laquelle la mémoire étend la perception). Après avoir pointé les défauts de la théorie du temps partagée par Augustin et par le Husserl de 1905, j’approfondis la distinction, élaborée plus tard par Husserl à partir de 1911, entre mémoire et rétention, et j’examine l’hypothèse selon laquelle la théorie aristotélicienne du temps telle qu’elle est présentée dans le IVème livre de la Physique pourrait représenter une meilleur terme de comparaison historique pour la théorie husserlienne de la maturité, notamment dans la mesure où elle s’appuie sur l’idée que c’est « l’esprit qui dit les “maintenant” comme deux ». (shrink)

If we are honest, at some point we all struggle with the question, 'Why does God allow pain, suffering, and evil?'.

Argument that full grounds modally entail what they ground.

Disagreement about the nature of ‘addiction’, such as whether it is a brain disease, arises in part because the label is applied to a wide range of phenomena. This creates conceptual and definitional confusions and misunderstandings, often leading to researchers talking past one another. Ontologies have been successfully implemented in other fields to help solve these problems by creating unifying frameworks that can accommodate divergence while clarifying the basis for it. We argue that ontologies can help transform the way we (...) think and communicate about addiction as well, providing a basis for a shared understanding of the domain and a shared means for communicating and achieving that understanding. -/- We introduce the use of ontologies in science and medicine and show how they can unify differing perspectives on addiction. We also show how ontologies provide a practical tool for organizing our collective knowledge in this field, even, and especially, when that knowledge is garnered through distinct disciplinary approaches adopting disparate methodologies or perspectives (e.g., neurobiological, psychological, sociological, etc.). In the end, we believe that ontologies can help to avoid letting questions like “Is addiction a brain disease?” divide the field, hamper communication, or otherwise disrupt the ability to make meaningful progress. (shrink)

My aim in this paper is to develop and defend a novel answer to a question that has recently generated a considerable amount of controversy. The question concerns the normative significance of peer disagreement. Suppose that you and I have been exposed to the same evidence and arguments that bear on some proposition: there is no relevant consideration which is available to you but not to me, or vice versa. For the sake of concreteness, we might picture.

This book examines the criticism that modern business schools face and how these obstacles have evolved throughout history. Through historical, resource, and professional school contexts, it sheds light on the operating environment of the business school and the challenges endemic to various university-based professional schools, exploring the likelihood that potential interventions will result in success or failure. Business schools are often accused of inhibiting the practice of business by producing research that is irrelevant and does not address real concerns facing (...) managers. This book investigates these accusations by outlining the historical values on which academic institutions are based, the resources and funding available today, and comparisons to other professional schools which undergo a similar level of scrutiny. This extensive coverage will help academics, administrators, faculty, and policy makers with the tools to understand better the ill-will towards business schools in today's university structure, and ultimately to deliver on the benefits they provide to stakeholders. (shrink)

Introduction: Foucault and political philosophy -- Marx: antinormative critique -- Lenin: the invention of party governmentality -- Althusser: the failure to denormativise Marxism -- Deleuze: denormativisation as norm -- Rorty: relativising normativity -- Honneth: the poverty of critical theory -- Geuss: the paradox of realism -- Foucault: the lure of neoliberalism -- Conclusion: What now?

In this brief essay, I explain the peculiar actions of the shopkeeper described in Philosophical Investigations 1 (the shopkeeper has been given an order and has gone on to fill it). I also shed light on why and how Wittgenstein wants us to notice the peculiarity of the actions. Wittgenstein wants us to watch the shopkeeper so as to displace the general notion of the meaning of a word in our philosophical reflections. Watching the shopkeeper's actions is watching him understand (...) the order he has been given. We see the shopkeeper doing logic, segmenting the order, there in the shop, in 3D. Nothing need happen in any Cartesian non-space or Realm of Forms or Third Realm. (shrink)

"At its core, Yoga invites practitioners to live fully in the midst of hardship while staying open to the possibility of being transformed by life experiences of all kinds. A seasoned Yoga teacher and writer, the author confronts the ways in which modern Yoga has strayed from its original purposes, challenging current perspectives of practice, balance and peace. Drawing on the foundations of Yoga philosophy, this book provides guideposts for living a resilient life through deepening the understanding and experience of (...) Yoga. To redefine the popular understanding of Yoga, chapters provide practical and applicable tools to reclaim practice as a way to be fully alive and aware, thereby unpacking the resistance, judgment and impatience that stand in the way of living a resilient life."-Provided by publisher. (shrink)

This study clarifies the confusion concerning the purpose of Husserl's last major phenomenological treatise, Experience and Judgment, and presents his theory of categorical judgment.

ABSTRACT Catherine Malabou builds on neuroscience to offer a theory of the plasticity of the brain, arguing that trauma holds transformative potential. This article argues, however, that her theory prioritizes resilience in the face of episodic moments of violence and trauma, which undertheorizes the trauma of chronic conditions experienced by racialized, particularly Black, subjects. Instead, this article turns to Christina Sharpe’s theory of wake work and, more specifically, Black annotation and Black redaction, to demonstrate how, in the wake of transatlantic (...) slavery, there is space for the collective disruption of symbolic structures to generate openings for imagining and circulating alternative possibilities to the hegemonic institutions of the past and present. Contrasting Malabou’s focus on the transformation of the brain during episodic violence and trauma, this article contends that Sharpe may demonstrate the possibility of plasticity in form and the symbolic in quotidian experiences and practices. (shrink)

This chapter clarifies important component of alignment in character creation and development. It demonstrates an application of moral philosophy and introduces ethical dilemmas that allow players to make meaningful moral choices leads to a more rewarding gaming experience. The chapter highlights philosophy's most enduring and frustrating questions. According to Dungeons Dragons (DD), the alignment is an element of the player's character sheet that clarifies their worldview and moral outlook. It is also a category that can limit character class and an (...) aura that allows spells or abilities to detect a character's moral outlook – and if necessary “smite” that evil (or good) into oblivion. The DD attracts imaginative players. A party is likely be filled with virtuous paragons, nefarious knaves, and pragmatists. (shrink)

This chapter contains sections titled: I II III References.

Assesses Irish republicanism's strategic process of moderation, from violence to peace and power.

This book challenges the World Medical Associationâ (TM)s (WMA) International Code of Ethics statement in 2004, which declared that â ~medical ethics in armed conflict is identical to medical ethics in times of peaceâ (TM). This is achieved by examining the professional, ethical, and legal conflicts in British Military healthcare practice that occur in three distinct military environments. These are (i) the battlefield, (ii) the operational environment and (iii) the non-operational environment. As this conflict is exacerbated by the need to (...) achieve Operational Effectiveness, this book also explores the dual loyalty conflict that Military Health Care Professionals (MHCPs) encounter between following military orders and professional codes of practice. The method used to challenge the WMAâ (TM)s statement and explore these conflicts is the use of real-life problem-solving vignettes, which mirror actual ethical and professional conflicts and dilemmas that may occur in the three environments. The areas of law analysed similarly reflect the difficulties that MHCPs face when caring for the sick and wounded in violent locations when under attack. In particular, the book questions whether it is right for a MHCP to owe their patients a duty of care in hostile environments. This leads on to questioning if any MHCP could be protected by combat immunity where no duty of care is owed to fellow soldiers in the battlefield. The book also questions whether the standard of care should be variable in hostile environments. It also explores the dual loyalty conflict of a wounded senior officer refusing treatment from a junior officer. In addition, it examines the difficulties of a doctor maintaining patient confidentiality when a soldier refuses treatment for a psychological injury but wishes to redeploy to the battlefield. The book successfully challenges the WMAâ (TM)s statement. It also concludes by suggesting that neither a military-focused approach nor a professional healthcare-focused approach towards military healthcare is the best way to solve the dual loyalty conflict. (shrink)

The view that allegiance to characters is a matter of general moral assessment, as developed by Carroll (1984) and Smith (1995), has the resources to respond to counterexamples proposed in the literature, including appeals to anti-heroes, rough heroes and other ‘reprehensible characters’ that garner our allegiance. It can even admit non-moral factors as subterranean influences on moral assessment. Nevertheless, the view requires that the characters we most favour are those with the highest moral standing, and this does not seem to (...) be true of the character arc story (Kelly, 2020). Rather, the mixture of good and bad impulses in the protagonist is set off by the unalloyed moral example of the moral centre, a supporting character whose fate may barely interest us. We conclude that narrative theory is better served by allowing the moral hierarchy of a story to differ from the rank order of its allegiances, and hence that audience affiliation is not simply a matter of moral assessment. (shrink)

Research on interdisciplinary science has for the most part concentrated on the institutional obstacles that discourage or hamper interdisciplinary work, with the expectation that interdisciplinary interaction can be improved through institutional reform strategies such as through reform of peer review systems. However institutional obstacles are not the only ones that confront interdisciplinary work. The design of policy strategies would benefit from more detailed investigation into the particular cognitive constraints, including the methodological and conceptual barriers, which also confront attempts to work (...) across disciplinary boundaries. Lessons from cognitive science and anthropological studies of labs in sociology of science suggest that scientific practices may be very domain specific, where domain specificity is an essential aspect of science that enables researchers to solve complex problems in a cognitively manageable way. The limit or extent of domain specificity in scientific practice, and how it constrains interdisciplinary research, is not yet fully understood, which attests to an important role for philosophers of science in the study of interdisciplinary science. This paper draws upon two cases of interdisciplinary collaboration; those between ecologists and economists, and those between molecular biologists and systems biologists, to illustrate some of the cognitive barriers which have contributed to failures and difficulties of interactions between these fields. Each exemplify some aspect of domain specificity in scientific practice and show how such specificity may constrain interdisciplinary work. (shrink)

In this monograph on Luce Irigay, Kelly Ives explores the French thinker's ideas on the politics of sexual difference.

Characterization of a form of explanation involving grounding on the model of mechanistic causal explanation.

Conditionalists say that the value something has as an end—its final value—may be conditional on its extrinsic features. They support this claim by appealing to examples: Kagan points to Abraham Lincoln’s pen, Rabinowicz and Rønnow-Rasmussen to Lady Diana’s dress, and Korsgaard to a mink coat. They contend that these things may have final value in virtue of their historical or societal roles. These three examples have become familiar: many now merely mention them to establish the conditionalist position. But the widespread (...) faith in such cases is, I believe, unjustified. This is because, surprisingly, the pen, the dress, and the coat cannot have final value. I argue that the problem is internal: these cases are ruled out by every conditionalist account of final value. Further, the problem with these well-known cases applies to most other supposed examples of extrinsic, final goods. Thus nearly all cases given to support the conditionalist view cannot succeed. I suggest a kind of diagnosis: I claim that these examples are best seen as instances of sentimental value, rather than final value. I close by providing a brief account of sentimental value and explain how it relates to instrumental, intrinsic, and final goodness. (shrink)

This article explores how the Crash Course video series are being used as a content-focused resource in the social studies classroom. It argues that the Crash Course series, alongside its YouTube competitors, has significantly stepped in to fill a vacuum left by criticisms and the unpopularity of lectures, textbooks, and feature films. With over 15 million subscribers and accumulated views over 1.9 billion, Crash Course has become an important and ubiquitous force in history and social studies classrooms and represents a (...) new genre of educational media found on YouTube. However, the dramatic rise in the popularity of educational videos online has not coincided with a growth in educational research, particularly in social studies and history education. This article explores the findings of a mixed-methods study that examines how and why history and social studies teachers are using Crash Course videos in their teaching and planning. In particular, it analyses descriptive statistics derived from the results of a teacher survey ( n = 181) and semi-structured interviews with seven social studies teachers who have used Crash Course in their classrooms. The authors found that teachers in the study are regularly using the Crash Course video series to deliver content which is clearly meeting a need many social studies teachers have. The videos–short, easily accessible, and fun–fit nicely with demands to keep students engaged, reduce reliance on textbooks, and explore new content that teachers have little time to learn themselves. This study also found that rarely, if ever, are teachers inviting students to evaluate or assess the content, trustworthiness, or perspective of Crash Course videos. This article discusses what is gained and what are the risks of embracing Crash Course in the social studies and history classroom. (shrink)

Excerpt from Kant's Philosophy as Rectified by Schopenhauer Although Kant's discovery of the a priority of Time, Space, and Causality was as great an epoch in the history of philosophy as the law of gravitation in that of science, and rests on a more solid foundation than a mere empirical induction, which is only valid as far as experience goes, it may be confidently asserted that what is true in the transcendental philosophy is still either totally ignored or totally misunderstood. (...) The reasons for this are not far to seek. After the death of Frederick the Great, who was notoriously a free-thinker, Kant was threatened with expulsion from the University of Konigsberg, and compelled to discontinue writing, because the inferences from his philosophy were supposed to be subversive of religion. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.". (shrink)

This chapter contains sections titled: A Brave New (Sexual) World The Original Study “Let's get this party started”: How Friends with Benefits Relationships Were Established “Is this a good idea?” Motivations and Barriers to Friends with Benefits Relationships “How does it feel?” Emotions Associated with Friends with Benefits Relationships “Can we make this work?” Rules for Maintaining Friends with Benefits Relationships “Was it good for you?” Outcomes of Friends with Benefits Relationships “So, what do you think?” Friends' Reactions to Friends (...) with Benefits Relationships Friends with Benefits Relationships: The Good, the Bad, and the Ugly. (shrink)