This book documents the impact of Stephen Harris’s works in Aboriginal education, Aboriginal learning styles, domains of language use and bilingual-bicultural education. It provides a summary and critique of Stephen Harris's key ideas, particularly those on bilingual-bicultural education. This book also profiles the man, his background, his beliefs and talents. It showcases contributions and personal reflections from Stephen’s family, wife, close colleagues, and many of those influenced by his work. This festschrift explores the professional life (...) and work of Stephen Harris as an educator and anthropologist who worked in the Northern Territory of Australia. (shrink)

We argue that the epistemic theory of vagueness cannot adequately justify its key tenet-that vague predicates have precisely bounded extensions, of which we are necessarily ignorant. Nor can the theory adequately account for our ignorance of the truth values of borderline cases. Furthermore, we argue that Williamson’s promising attempt to explicate our understanding of vague language on the model of a certain sort of “inexact knowledge” is at best incomplete, since certain forms of vagueness do not fit Williamson’s model, and (...) in fact fit an alternative model. Finally, we point out that a certain kind of irremediable inexactitude postulated by physics need not be-and is not commonly-interpreted as epistemic. Thus, there are aspects of contemporary science that do not accord well with the epistemicist outlook. (shrink)

ABSTRACT:This essay attempts to provide a useful research agenda for researchers in both strategic managementandbusiness ethics. We motivate this agenda by suggesting that the two fields started with similar interests, diverged, and are beginning to converge again. We then identify several streams that hold particular promise for developing our understanding of the relationship between strategy and ethics: stakeholder theory, managerial discretion, behavioral strategy, strategy as practice, and environmental sustainability.

This essay analyzes the provocative image of the bodhisattva, the saint of the Indian Mahayana Buddhist tradition, descending into the hell realms to work for the benefit of its denizens. Inspired in part by recent attempts to naturalize Buddhist ethics, I argue that taking this ‘mythological’ image seriously, as expressing philosophical insights, helps us better understand the shape of Mahayana value theory. In particular, it expresses a controversial philosophical thesis: the claim that no amount of physical pain can disrupt the (...) flourishing of a fully virtuous person. I reconstruct two related elements of early Buddhist psychology that help us understand this Mahayana position: the distinction between hedonic sensation and virtuous or nonvirtous mental states ; and the claim that humans are massively deluded as to what constitutes well-being. Doing so also lets me emphasize the continuity between early Buddhist and Mahayana traditions in their views on well-being and flourishing. (shrink)

Over the course of the past 15 years, there has been a vast sea change in American psychoanalysis. It takes the form of a broad movement away from classical psychoanalytic theorizing grounded in Freud's drive theory toward models of mind and development grounded in object relations concepts. In clinical practice, there has been a corresponding movement away from the classical principles of neutrality, abstinence and anonymity toward an interactive vision of the analytic situation that places the analytic relationship, with its (...) powerful, reciprocal affective currents, in the foreground. These developments have been evident in virtually all schools of psychoanalysis in America, from the most traditional to the most radical. Collected together for the first time, this three volume set brings together this ongoing project for a new audience. _Relational Psychoanalysis: The Emergence of a Tradition_ - Each paper in Volume 1 is accompanied by an introduction, in which the editors place it in its historical context, and a new afterward, in which the author suggests subsequent developments in his or her thinking. This book is an invaluable resource for any clinical practitioner, teacher or student of psychoanalysis interested in exploring the exciting developments of recent years. _Relational Psychoanalysis: Innovation and Expansion_ - Volume 2 brings together key papers of the recent past that exemplify the continuing growth and refinement of the relational sensibility. In selecting these papers, editors Lewis Aron and Adrienne Harris have stressed the shared relational dimension of different psychoanalytic traditions, and they have used such commonalities to structure the best recent contributions to the literature. The topics covered in Volume 2 reflect both the evolution of psychoanalysis and the unique pathways that leading relational writers have been pursuing and in some cases establishing. _Relational Psychoanalysis: New Voices_ - Volume 3 is a forum for new relational voices and new idioms of relational discourse. Established writers, Muriel Dimen, Sue Grand, and Ruth Stein among them, utilize aspects of their own subjectivity to illuminate heretofore neglected dimensions of cultural experience, of trauma, and of clinical stalemate. A host of new voices applies relational thinking to aspects of race, class, and politics as they emerge in the clinical situation. (shrink)

Byrne & Russon suggest that the production of action by primates is hierarchically organised. We assess the evidence for hierarchical structure in the comprehension of action by primates. Focusing on work with human children we evaluate several possible indices of program-level comprehension.

This essay considers the eighth century Indian Buddhist monk, Śāntideva’s strategy of using the afflictive mental states for progress towards liberation in his Introduction to the Practice of Awakening. I begin by contrasting two images from the first chapter that represent the power of bodhicitta: the fires destroying the universe at the end of time, and the mercury elixir that transmutes base metals into gold. The first of these, I argue, better illustrates the text’s predominant strategy of destroying the afflictive (...) mental states directly by their antidotes. The second, in contrast, represents an alternative strategy in which afflictive mental states like anger, craving and delusion, are manipulated for liberative gain. I offer several examples of Śāntideva’s use of the kleśas in his text, and argue that they can be understood as a continuation of the logic of skillful means, in which destructive actions, and here destructive mental states, are used to lessen suffering. Finally, I suggest that one reason Śāntideva employs the kleśas in this way is because of his realization that many practitioners early on the bodhisattva path will lack the motivation necessary to successfully pursue the difficult training of the bodhisattva. (shrink)

In the eighth chapter of the Bodhicaryāvatāra, the Buddhist philosopher Śāntideva has often been interpreted as offering an argument that accepting the ultimate nonexistence of the self (anātman) rationally entails a commitment to altruism, the view that one should care equally for self and others. In this essay, I consider reconstructions of Śāntideva’s argument by contemporary scholars Paul Williams, Mark Siderits and John Pettit. I argue that all of these various reconfigurations of the argument fail to be convincing. This suggests (...) that, for Madhyamaka Buddhists, an understanding of anātman does not entail acceptance of the Bodhisattva path, but rather is instrumental to achieving it. Second, it suggests the possibility that in these verses, Śāntideva was offering meditational techniques, rather than making an argument for altruism from the premise of anātman. (shrink)

This paper argues that the English philosopher John Locke, who has normally been thought to have had only an amateurish interest in botany, was far more involved in the botanical science of his day than has previously been known. Through the presentation of new evidence deriving from Locke’s own herbarium, his manuscript notes, journal and correspondence, it is established that Locke made a modest contribution to early modern botany. It is shown that Locke had close and ongoing relations with the (...) Bobarts, keepers of the Oxford Botanic Garden, and that Locke distributed seeds and plant parts to other botanists, seeds of which the progeny almost certainly ended up in the most important herbaria of the period. Furthermore, it is claimed that the depth of Locke’s interest in and practice of botany has a direct bearing on our understanding of his views on the correct method of natural philosophy and on the interpretation of his well known discussion of the nature of species in Book III of his Essay concerning human understanding. (shrink)

This article explores the defense Indian Buddhist texts make in support of their conceptions of lives that are good for an individual. This defense occurs, largely, through their analysis of ordinary experience as being saturated by subtle forms of suffering . I begin by explicating the most influential of the Buddhist taxonomies of suffering: the threefold division into explicit suffering , the suffering of change , and conditioned suffering . Next, I sketch the three theories of welfare that have been (...) most influential in contemporary ethical theory. I then argue that Buddhist texts underdetermine which of these theories would have been accepted by ancient Indian Buddhists. Nevertheless, Buddhist ideas about suffering narrow the shape any acceptable theory of welfare may take. In my conclusion, I argue that this narrowing process itself is enough to reconstruct a philosophical defense of the forms of life endorsed in Buddhist texts. (shrink)

This paper reconstructs an Indian Buddhist response to the overdemandingness objection, the claim that a moral theory asks too much of its adherents. In the first section, I explain the objection and argue that some Mahāyāna Buddhists, including Śāntideva, face it. In the second section, I survey some possible ways of responding to the objection as a way of situating the Buddhist response alongside contemporary work. In the final section, I draw upon writing by Vasubandhu and Śāntideva in reconstructing a (...) Mahāyāna response to the objection. An essential component of this response is the psychological transformation that the bodhisattva achieves as a result of realizing the nonexistence of the self. This allows him to radically identify his well-being with the well-being of others, thereby lessening the tension between self and others upon which the overdemandingness objection usually depends. Emphasizing the attention Mahāyāna authors pay to lessening moral demandingness in this way increases our appreciation of the philosophical sophistication of their moral thought and highlights an important strategy for responding to the overdemandingness objection that has been underdeveloped in contemporary work. (shrink)

In this essay several challenges are raised to the project of classifying Śāntideva’s ethical reasoning given in his Bodhicaryāvatāra, or Guide to the Way of the Bodhisattva, as a species of ethical theory such as consequentialism or virtue ethics. One set of difficulties highlighted here arises because Śāntideva wrote this text to act as a manual of psychological transformation, and it is therefore often difficult to determine when his statements indicate his own ethical views. Further, even assuming we can identify (...) a set of statements that accurately portray the moral position of Śāntideva, it is argued that these statements underdetermine which foundational normative theory should be ascribed to him. (shrink)

A variant of the standard deductive tableau system is introduced, and interrogative rules are added, resulting in a so-called interrogative tableau system. A game-theoretical account of entailment is sketched, and the deductive tableau system is interpreted in these terms. Finally, it is shown how to extend this account of entailment into an account of interrogative entailment, thereby providing a semantics for the interrogative tableau system.

This essay analyzes the provocative image of the bodhisattva, the saint of the Indian Mahayana Buddhist tradition, descending into the hell realms to work for the benefit of its denizens. Inspired in part by recent attempts to naturalize Buddhist ethics, I argue that taking this ‘mythological’ image seriously, as expressing philosophical insights, helps us better understand the shape of Mahayana value theory. In particular, it expresses a controversial philosophical thesis: the claim that no amount of physical pain can disrupt the (...) flourishing of a fully virtuous person. I reconstruct two related elements of early Buddhist psychology that help us understand this Mahayana position: the distinction between hedonic sensation and virtuous or nonvirtous mental states ; and the claim that humans are massively deluded as to what constitutes well-being. Doing so also lets me emphasize the continuity between early Buddhist and Mahayana traditions in their views on well-being and flourishing. (shrink)

This paper gives a detailed analysis of four seed lists in the journals of John Locke. These lists provide a window into a fascinating open network of botanical exchange in the early 1680s which included two of the leading botanists of the day. Pierre Magnol of Montpellier and Jacob Bobart the Younger of Oxford. The provenance and significance of the lists are assessed in relation to the relevant extant herbaria and plant catalogues from the period. The lists and associated correspondence (...) provide the main evidence for Locke's own important, through modest contribution to early modern botany, a contribution which he would have regarded as a small part of the broader project of constructing a natural history of plants. They also provide a detailed case study of the sort of open and informal network of knowledge exchange in the early modern period that is widely recognised by historians of science, but all too rarely illustrated. (shrink)

In Jaakko Hintikka's interrogative model of inquiry, the strategic principles governing empirical inquiry turn out to be closely related to those governing deductive reasoning. Hence it is important to study the precise analogies which obtain between deductive logic and interrogative inquiry. The basic concept of the interrogative model is the relation of model consequence $\text{M}\colon \text{T}\vdash \text{C}$. It is said to obtain iff C can be derived from T by means of an interrogative process in the model M. We prove (...) here a counterpart of Craig 's interpolation theorem for the concept of model consequence. The interrogative analogue to definability is a logical generalization of methodologists' concept of identifiability. For this concept, we prove an analogue to Beth's theorem. Some further philosophical consequences of these results are mentioned. For instance, identifiability is a good rational reconstruction of the idea of observability. (shrink)

This article explores the role of weakness of will in the Indian Buddhist tradition, and in particular within Śāntideva’s Introduction to the Practice of Awakening. In agreement with Jay Garfield, I argue that there are important differences between Aristotle’s account of akrasia and Buddhist moral psychology. Nevertheless, taking a more expanded conception of weakness of will, as is frequently done in contemporary work, allows us to draw significant connections with the pluralistic account of psychological conflict found in Buddhist texts. I (...) demonstrate this by showing how Amélie Rorty’s expanded treatment of akrasia as including emotional response and perceptual classification allows us to recognize that one of the purposes of many of Śāntideva’s meditations is to treat various forms of akratic response. (shrink)

In his Contingency, Irony, Solidarity, Richard Rorty argues that one can be both a liberal and also an antifoundationalist ironist committed to private self creation. The liberal commitments of Rorty's ironists are likely to be in conflict with his commitment to self creation, since many identities will undercut commitments to reducing suffering. I turn to the antifoundationalist Buddhist Madhyamaka tradition to offer an example of a version of antifoundationalism that escapes this dilemma. The Madhyamaka Buddhist, I argue, because of his (...) careful analysis into the unsatisfactory nature of existence, is motivated to adopt only identities that are committed to eliminating the suffering of self and others. Therefore, his compassion for others is not in tension with a commitment to private self-creation. (shrink)

Although liberals too often forget it, the health of the liberal publicorder depends on our ability to constitute not only political institutions and limits on power, but appropriate patterns of social lifeand citizen character. Liberal character traits and political virtuesdo not, after all, come about “naturally” or by the deliverance of an “invisible hand.” Even Adam Smith did not think that, as we will see below. Harry Eckstein gets closer to themark by suggesting that “stable governments…are the productof 'accidental' conjunctions (...) of conditions which do sometimes, but rarely, occur in actual societies.”. (shrink)

Brought together by an impressive, international array of contributors this book presents a representative study of some of the many misinterpretations that have evolved concerning the medieval period.

This essay considers the eighth century Indian Buddhist monk, Śāntideva’s strategy of using the afflictive mental states for progress towards liberation in his Introduction to the Practice of Awakening. I begin by contrasting two images from the first chapter that represent the power of bodhicitta: the fires destroying the universe at the end of time, and the mercury elixir that transmutes base metals into gold. The first of these, I argue, better illustrates the text’s predominant strategy of destroying the afflictive (...) mental states directly by their antidotes. The second, in contrast, represents an alternative strategy in which afflictive mental states like anger, craving and delusion, are manipulated for liberative gain. I offer several examples of Śāntideva’s use of the kleśas in his text, and argue that they can be understood as a continuation of the logic of skillful means, in which destructive actions, and here destructive mental states, are used to lessen suffering. Finally, I suggest that one reason Śāntideva employs the kleśas in this way is because of his realization that many practitioners early on the bodhisattva path will lack the motivation necessary to successfully pursue the difficult training of the bodhisattva. (shrink)

In earlier publications Jaakko Hintikka has introduced the interrogative model of inquiry and studied some of its applications.1 At its simplest, the interrogative model takes the form of a game between a player known as the Inquirer and a source of information we call Nature. The inquirer is trying to derive a conclusion C from a given set of premises T by standard deductive means augmented by additional information gained from Nature. (We can think of C as a set of (...) formulas related disjunctively to each other.) The inquirer may obtain this additional information by means of questions put to Nature. The answers to these questions, when available, are then added to the premise set T. When a question is answerable but no true answer is available, Nature may respond with a false answer.The deductive steps employed are subject to certain limitations. For instance, if the derivation is being carried out in a Beth-style tableau system, we require that the deductive steps obey the subformula principle.2. (shrink)