This essay focuses on the anger of Dhaniya, the female protagonist of Premchand's Godan. Rather than approaching it as a specifically feminist anger, it sees it more broadly as the anger of the oppressed, which signals hope that the conditions of oppression will change. Premchand is influenced by Karl Marx, and uses narrative emotion to tell the (Indian) story of labor and capital; this essay puts Panksepp's neurocognitive theory of anger in conversation with Marxist political theory, demonstrating how Marx's thoughts (...) on systemic economic injustices can elucidate the “social context” in which emotion systems (such as RAGE, PLAY, and CARE) are activated. (shrink)

John Dewey and Ludwig Wittgenstein offer devastating critiques of the dominant model of human action that each inherited in their own time. Dewey, very early in his philosophical career, ostensibly put the stimulus–response mechanical understanding of action to rest with his “reflex-arc” concept article. Wittgenstein famously redescribed action as moves within language games that interconnect to constitute an interpretively open-ended form of life. In each case, these fundamental insights serve as heuristics, guiding our intellectual activity with regard to understanding our (...) practices, and as reminders in approaching problems. Several scholars have interpreted Dewey and Wittgenstein as allies in a grand project of... (shrink)

Chimpanzees, bonobos, and human foragers share a fission-fusion social system and a mating system of joint male resource defense polygyny. Within-community skew in male strength varies among and within species. In this study, we extend a mathematical model of within-group male coalition formation among primates to derive the conditions for between-community conflicts in the form of raids. We show that the main factor affecting the presence of successful raiding is the likelihood of major discrepancies in party strength, which are set (...) by party size distributions (and thus community size) and the skew in strength. This study confirms the functional similarities between the raiding of chimpanzees and human foragers, and it supports the “imbalance of power” hypothesis for raiding. However, it also proposes two amendments to this model. First, the absence of raiding in bonobos may be attributable more to potential female involvement in defense against raids, which increases the size of defensive coalitions. Second, the model attributes some of the raiding in humans to major contrasts in instantaneous fighting ability created by surprise raids on unarmed victims; it also draws attention to the distinction between minor raids and major raids that involve multiple bands of the same community. (shrink)

Comparative study on Hindu philosophical thoughts of Nāgārjuna, 1911-1998, Hindi and Maithili poet and Śaṅkarācārya, Hindu philosopher.

Perception of self in Yogavāsiṣṭha, Hindu philosophical treatise; a study.

The Societal Marketing Concept represents a shift in the focus of business activities from fulfilling the desires of “individual” consumers in the “short-term” (marketing concept) to protecting the “collective” interests of the society in the “longterm.” In this research we develop a conceptual framework that identifies three processes through which the transition from marketing to societal marketing concept takes place. These three processes are Socially Responsible Marketing, Environmentally-Friendly Marketing, and Morally Just Marketing. Each of these three components is developed by (...) reviewing the relevant literature in the related fields, examples are given, and marketing implications are discussed. We evaluate the acceptance of the Societal Marketing concept, identify reasons for its limited success, and discuss how the acceptance and practice of Societal Marketing Concept by businesses, consumers, and public policy makers can possibly be increased. The final section of the paper identifies Global Societal Marketing Concept as the next possible paradigm. (shrink)

The authors suggest that it is the indeterminate limits of biotechnology that invite a multiplicity of interpretations of it. They note that incongruent interpretations of biotechnology arise from competing long-term human interests and from competing uses of language. They propose to resolve the opposition between incongruent interpretations by being more precise about what exactly is being debated in the name of biotechnology.

Literature provides us with otherwise unavailable insights into the ways emotions are produced, experienced and enacted in human social life. It is particularly valuable because it deepens our comprehension of the mutual relations between emotional response and ethical judgment. These are the central claims of Hogan's study, which carefully examines a range of highly esteemed literary works in the context of current neurobiological, psychological, sociological and other empirical research. In this work, he explains the value of literary study for (...) a cognitive science of emotion and outlines the emotional organization of the human mind. He explores the emotions of romantic love, grief, mirth, guilt, shame, jealousy, attachment, compassion and pity - in each case drawing on one work by Shakespeare and one or more works by writers from different historical periods or different cultural backgrounds, such as the eleventh-century Chinese poet Li Ch'ing-Chao and the contemporary Nigerian playwright Wole Soyinka. (shrink)

This paper is about the rationality of methodological variance, where changes in method and methodology of science may be warranted/triggered by the urgency of finding alternatives to the methodology currently in fashion that fails to address the relevant and pressing problems. It deals obliquely with Maxwell‘s criticisms of Pandit, offering only a bare sketch of appraisal of his methodological proposals of AOE, AOR and WI, not only as going beyond SR but as better alternatives to dominant methodologies such as (...) that of Karl R. Popper, without rehearsing or recycling Maxwell‘s well-known arguments in great detail. More importantly, how these proposals improve upon the eighteenth century Enlightenment idea of learning from scientific progress how to achieve social/cultural progress towards an enlightened world, i.e., a world that is sensitive to problems of living and human well-being, is discussed. Having dealt with such problems in Pandit, the present appraisal is limited to the rationality of understanding, or better of rethinking, academic inquiry within the wider contexts and reaches of wisdom inquiry, with particular reference to the pressing global problems including those problems that are traceable to ETS progress, which is itself often found to violate the principle of interconnectedness across nature. (shrink)

Cognitive Science, Literature, and the Arts is the first student-friendly introduction to the uses of cognitive science in the study of literature, written specifically for the non-scientist. Patrick Colm Hogan guides the reader through all of the major theories of cognitive science, focusing on those areas that are most important to fostering a new understanding of the production and reception of literature. This accessible volume provides a strong foundation of the basic principles of cognitive science, and allows us to (...) begin to understand how the brain works and makes us feel as we read. (shrink)

_'Shirley zips into her skin-tight school uniform, which on the outside looks something like a ski suit. The lining of the suit in fact contains cabling that makes the suit a communication system and there are pressure pads where the suit touches skin that give a sense of touch. Next, she sits astride something that is a bit like a motorbike, except that it has no wheels and is attached firmly to the floor. Her feet fit on to something similar (...) to a brake and accelerator and her gloved hands hold onto handlebars. She shouts, "I'm off to school, Dad". Her father, who is taking time out from his teleworking, begins to remind her that the family are going teleshopping in the virtual city later in the day, but it is too late, his daughter has already donned her school helmet. She is no longer in the real world of her real home, she is in the virtual world of her virtual school.'_ Is this the shape of the future of education? This book presents a vision of what will happen to education and training as information technology develops. The argument is simple. To prepare people for life in an information society they need to be taught with the technology of an information society. But what shape will that take? Can the classroom as we know it - a communications system which has been in place for four thousand years - be replaced? The authors argue that through the development of telecommunications for telelearning a genuine revolution in education is in the making. The book describes how, through the convergence of a cluster of new technologies including virtual reality, artificial intelligence, nanotechnology and the superhighways of telecommunications, a new educational paradigm will emerge in the form of a virtual class. Teachers, trainers and educators who worry about how best to prepare students for life in an ever-changing world will find much inspiration in this engagingly written and jargon-free book. (shrink)

Focusing on Nicholas Maxwell’s thesis that “science, properly understood, provides us the methodological key to the salvation of humanity”, the article discusses Maxwell’s aim oriented empiricism and his conception of Wisdom Inquiry as advocated in Maxwell’s (2009b, pp.1–56) essay entitled “How Can Life of Value Best Flourish in the Real World?” (in Science and the Pursuit of Wisdom: Studies in the Philosophy of Nicholas Maxwell 2009, edited by Leemon McHenry) and in Maxwell (2004 & 2009a).

Most human societies exhibit a distinct class structure, with an elite, middle classes, and a bottom class, whereas animals form simple dominance hierarchies in which individuals with higher fighting ability do not appear to form coalitions to “oppress” weaker individuals. Here, we extend our model of primate coalitions and find that a division into a bottom class and an upper class is inevitable whenever fitness-enhancing resources, such as food or real estate, are exploitable or tradable and the members of the (...) bottom class cannot easily leave the group. The model predicts that the bottom class has a near flat, low payoff and always comprises at least half the society. The upper class may subdivide into one or more middle class(es), resulting in improved payoff for the topmost members (elite). The model predicts that the bottom class on its own is incapable of mounting effective counter-coalitions against the upper class, except when receiving support from dissatisfied members of the middle class(es). Such counter-coalitions can be prevented by keeping the payoff to the lowest-ranked members of the middle classes (through concessions) well above that of the bottom class. This simple model explains why classes are also absent in nomadic hunter-gatherers and predominate in (though are not limited to) societies that produce and store food. Its results also agree well with various other known features of societies with classes. (shrink)

Throughout most of the history of Western civilization, Christianity and Classical ideals played a dominant part in education. In most western countries, however, this is no longer the case. In modern pluralist Democracies, church influence struggles with pervasive influences from elsewhere for the hearts and minds of the public. Educational policy remains, however, an instrument to be used by major power groups, and in many countries has become, to a greater or lesser extent, an active or unwitting accomplice in furthering (...) acquisitiveness and the accumulation of material advantage. (shrink)

Pádraig Hogan; What Makes Practice Educational?, Journal of Philosophy of Education, Volume 24, Issue 1, 30 May 2006, Pages 15–26, https://doi.org/10.1111/j.146.

In this paper I evaluate the nature of the claim that agent-centered restrictions render deontology inconsistent and address three seemingly promising responses available to the deontologist. The first response is inspired by Kant’s essay “On a Supposed Right to Lie Because of Philanthropic Concerns.” The latter two responses appeal to the importance of personal moral integrity and the moral worth of actions, respectively. I conclude that neither response will allow the deontologist to refute the charge of inconsistency.

Education as a practice in its own right (or sui generis practice) invokes quite a different set of ethical considerations than does education understood as a subordinate activity ? i.e. prescribed and controlled in its essentials by the current powers-that-be in a society. But the idea of education as a vehicle for the ?values? of a particular group or party is so commonplace, from history's legacy as well as from ongoing waves of educational reforms, as to appear a quite natural (...) one. So much is this case that the idea of education as a sui generis practice may seem a bit eccentric at first sight. Some preliminary work is called for then to render intelligible the claim that education is indeed a practice in its own right, and to illustrate the original starting point this gives for an exploration of educational ethics. In undertaking this preliminary work, central themes from two major sources are explored and reviewed: Richard Peters? well-known study Ethics and education and MacIntyre's After virtue. The suggestive merits of both works for advancing a sui generis understanding of education and its conduct are identified. But crucial occlusions are also highlighted in the arguments of both authors, the recognition of which might have enabled their thinking on educational matters to venture onto a different plane. The kind of thinking that emerges from these investigations as most promising for educational ethics is seen to differ in its key features from what the various branches of academic philosophy have to offer by way of ethical theory. (shrink)

This chapter contains sections titled: Introduction Circumscribing the Claims of Theory Plato's Reversal of the Precedence of Practice A Lesson about Learning Philosophy as a Way of Life and as the Pursuit of a Specialism From Epistemology Back to Practice Questions of Interpretation Reinterpreting Theory The Uses of Practical Philosophy.

The paper examines Kant’s views on divine foreknowledge of contingent truths, in particular truths concerning free actions of creatures. It first considers the shape this traditional philosophical problem takes in the transcendental idealist context. It then situates Kant’s views relative to three competing theories of foreknowledge discussed by Leibniz. These are Molina’s theory of middle knowledge, the Thomist theory of foreknowledge through divine predeterminations, and Leibniz’s own ‘possible worlds’ theory. The paper concludes that no consistent theory of divine foreknowledge emerges (...) in Kant’s philosophy. His discussions alternate between two inadequate and incompatible models. One is a post-volitional model suggested by his conception of the intuitive intellect’s relation to creation. Extended to creaturely free action, it is incompatible with his commitment to the relative autonomy of free action. The other is a version of Leibniz’s possible worlds solution; it cannot underwrite certain foreknowledge of determinate outcomes in a libertarian setting. (shrink)

This article is the second of a two-part investigation, the first part of which was published in Ethics and Education, vol. 5, issue 2, 2010, under the title ?Preface to an ethics of education as a practice in its own right?. Although it builds on the arguments of that ?preface?, this second part of the investigation can be read as a stand-alone essay. It begins with a brief review of a new subordination of educational practice achieved by a neo-liberal tenor (...) in international educational reforms in recent decades in Western societies. The practical context for the essay however is that failure of many of these reforms, like the failure of neo-liberal dominance in socio-economic policy, has given rise to emergent opportunities where inspirations for educational debate and policy-making are concerned. Arguing for the uptake of such opportunity, the ethical tenor of education as a practice in its own right is explored under four headings: (1) review and clarification of the inherent purposes of education as a practice; (2) investigation of educationally productive pathways that are characteristic of education as a practice in its own right; (3) elucidation of a recognisable family of virtues that arise from that practice itself; (4) exploration of the kinds of relationships through which these virtues, and their educational fruits, are nourished. (shrink)

This essay seeks to show that teaching and learning are to be properly understood, not as an undertaking carried out on the will of a higher power or party, but as a way of life with an integrity of its own, arising from its own integral purposes. The essay thus seeks to provide an understanding of educational practice and of educational thought that contrasts in key respects with Alasdair MacIntyre's understanding, though also with a some notable parallels. A largely forgotten (...) ‘Socrates of Athens’ is identified as furnishing the original inspiration for the understanding of education explored in the essay. Some influential modern (and postmodern) negations of this understanding are then reviewed. Arising from its investigation of teaching and learning as a singular kind of relationship, the essay concludes with a brief sketch of some virtues that might constitute the way of life in question, in its more active and its more reflective moments. (shrink)

1988 : Does being a Christian physician really matter? / Edmund D. Pellegrino, response by John Robinson -- 1989: Clinical medical ethics: a review of the first decade / Mark Siegler, response by Maura Ryan -- 1990 : Who or what is an embryo? / Richard McCormick, response Margaret Monahan Hogan -- 1991: Euthanasia: Where is the debate going? / Daniel Callahan, response by Paul Weithman -- 1992: The moral inevitability of two tiers of health care / H. Tristram (...) Engelhardt, Jr., response by Joel James Shuman -- 1993: Compasionate care of the dying / James F. Bresnahan, response by John Young. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Of Literary Universals:Ninety-Five ThesesPatrick Colm Hogan1. There is no such thing as human culture or human cultural difference without human universality.1 (A parallel point about understanding human cultural difference was made by Donald Davidson.2) Alternatively, cultural difference is variation on human universality.2. It follows that every area of a culture manifests human universality. (Otherwise, those cultural areas would not exist.) It does not follow that all areas of culture (...) are found in all cultures. The empirical study of literature, an area of some cultures, would not exist if it did not manifest human universality. It does not follow that the empirical study of literature exists in all cultures.3. The presence of verbal art in any given culture—thus the determination of whether verbal art is found in all cultures—is dependent on the investigator's definition of the term "verbal art," not on the presence or absence of a parallel term in the culture being investigated. "Verbal art" is no different from any other term or phrase in this respect. We would not conclude that there is no color orange in a place that does not have a word parallel to "orange" or that there is no astigmatism in societies without ophthalmology—or that the English do not experience ennui or Schadenfreude.On Communicative Speech4. To understand or even isolate verbal art, we must first understand the general purposes and properties of communicative speech.5. Communicative speech aims at producing some mental alteration in an addressee. That change commonly has some direct or indirect action as its desired outcome. For example, suppose I am building [End Page 145] a house with Wittgenstein and I say "Plank!" My aim is to produce a mental change in Wittgenstein that will result in him retrieving a plank and bringing it to me.6. Action commonly involves a set of generative principles for bodily motion or mental deliberation, a set of regulative principles for adjusting the motion or deliberation, and a set of motives for initiating the motion or deliberation.7. Communicative speech, then, commonly aims at fostering emotions and ideas or representations that, in combination, activate and specify generative principles for action in an addressee. (The emotion may be very weak—for example, a mild aversion to being uncooperative.) It may involve regulative principles as well.8. Verbal art—as I am using the phrase—also aims at producing a mental alteration in an addressee. However, that mental alteration is not, in the first place, governed by the overarching goal of effecting a particular actional outcome. Thus it is not designed to engage generative rules for action or to trigger emotions that motivate such action.9. Rather, verbal art is commonly designed to communicate regulative principles for action and to inspire emotions that do not have direct actional outcomes in the case at hand.10. There are two sorts of regulative principles that figure prominently in both ordinary life and verbal art—ethical and prudential. They constitute the thematic or didactic aspect of verbal art, an aspect noted in every major tradition of literary theory—European, South Asian, East Asian, and Middle Eastern/North African.311. Here and in other cases, individual works of verbal art need not share all universal properties or share them all in the same degree.Rather, all cultural traditions have a body of works of verbal art that, as a whole, have these properties.On Emotion12. Any sort of emotion may occur in verbal art. Indeed, verbal art involves all varieties of emotion.13. However, verbal art is not about the addressee himself or herself. Therefore a literary work does not inspire narrowly egocentric emotions in its audience. It inspires empathic emotions.14. Empathic emotion may be a function of situational particularity or of group identity. In situational empathy, we share a person's or character's emotion insofar as we have been in a parallel situation. [End Page 146] The shared feeling is based on emotional memories. In group-identity empathy, we share a person's or character's feelings because we tacitly understand him or her as sharing our identity. This shared feeling is, then... (shrink)

James Bohman’s Democracy across borders: from demos to demoi is a rich and deep text. It is also deceptively short in length in comparison to those authors he engages and compactly reconstructs. Bohman puts forward strong normative arguments for a ‘reconstructed’ ideal of transnational democracy and provides models for realizing these ideals that also aim to meet standards of practicability. Bohman articulates the minimum necessary conditions for any democratic ideal in terms of freedom from domination and freedom to initiate and (...) engage in efficacious democratic deliberation across the borders of currently existing political communities. The argument charts a novel democratic ideal in terms of the global deliberative situation that is fundamentally different from the authors he discusses in light of existing facts about globalization, institutions, and the pluralism of demoi. In these comments I will focus on two main areas. (shrink)

Págdraig Hogan; Philosophy as Arraignment, Journal of Philosophy of Education, Volume 27, Issue 2, 30 May 2006, Pages 267–274, https://doi.org/10.1111/j.1467-97.