The word 'athletics' is derived from the Greek verb 'to struggle for a prize'. After reading this book, no one will see the Olympics as a graceful display of Greek beauty again, but as war by other means. Nigel Spivey paints a portrait of the Greek Olympics as they really were - fierce contests between bitter rivals, in which victors won kudos and rewards, and losers faced scorn and even assault. Victory was almost worth dying for, and a number (...) of athletes did just that. Many more resorted to cheating and bribery. Contested always bitterly and often bloodily, the ancient Olympics were not an idealistic celebration of unity, but a clash of military powers in an arena not far removed from the battlefield. (shrink)

This book uses the philosophy of Wittgenstein as a perspective from which to challenge the idea of a critical social theory, represented pre-eminently by Giddens, Habermas and Bhaskar.

Against the domination of moral deliberation by rights-talk In Defence of War asserts that belligerency can be morally justified, even while it is tragic and morally flawed. Recovering the early Christian tradition of just war thinking, Nigel Biggar argues in favour of aggressive war in punishment of grave injustice.

This timely book addresses concerns about educational and moral standards in a world characterised by a growing nihilism.

Against the domination of moral deliberation by rights-talk In Defence of War asserts that belligerency can be morally justified, even while it is tragic and morally flawed. Recovering the early Christian tradition of just war thinking, Nigel Biggar argues in favour of aggressive war in punishment of grave injustice.

During the past four decades, the Netherlands played a leading role in the debate about euthanasia and assisted suicide. Despite the claim that other countries would soon follow the Dutch legalization of euthanasia, only Belgium and the American state of Oregon did. In many countries, intense discussions took place. This article discusses some major contributions to the discussion about euthanasia and assisted suicide as written by Nigel Biggar, Arthur J. Dyck, Neil M. Gorsuch, and John Keown. They share a (...) concern that legalization will undermine a society's respect for the inviolability and sanctity of life. Moreover, the Report of the House of Lords Select Committee on the Assisted Dying for the Terminally Ill Bill is analyzed. All studies use ethical, theological, philosophical, and legal sources. All these documents include references to experiences from the Netherlands. In addition, two recent Dutch documents are analyzed which advocate further liberalization of the Dutch euthanasia practice, so as to include infants and elderly people "suffering from life". (shrink)

Nigel Harris argues that the notion of national capital is becoming redundant as cities and their citizens, increasingly unaffected by borders and national boundaries, take center stage in the economic world. Harris deconstructs this phenomenon and argues for the immense benefits it could and should have, not just for western wealth, but for economies worldwide, for international communication and for global democracy.

1. The traditional position and the pressures for change. The Western legal tradition -- The Christian ethical hinterland -- The exceptional value of human life -- The justification of taking human life -- Suicide -- Christian ethics, assisted suicide, and voluntary euthanasia -- The cultural pressures for change -- 2. The value of human life -- 3. The morality of acts of killing -- 4. Slippery slopes.

This book offers a philosophical study of the teacher.

Introduction -- Self and other : life and death -- Education in Hegel in the history of philosophy -- Fossil fuel culture -- Education in Hegel in Derrida -- Education in Hegel in Levinas -- I philosophy.

Socrates On Trial tells of Socrates's return to a modern city that is plagued by prejudice, privilege and populism. On resuming his questioning in the agora he is arrested, interrogated by his prosecutors, questioned by his Judge, and confessed to by his inquisitor. On a Festival Day, he explores a new model for the just city --a city based not on mastery but on learning --before offering a new apology to the court that will, once again, decide his fate. This (...) new/old Socrates offers the city a renewed vision of justice by reconceptualizing the meaning and significance of thinking and education. From the force of Socratic questioning, he unfolds a different logic of truth, freedom, and justice. His conversations exert a gravitational force that draws key cultural elements of the city -- property, wealth, money, family, essence, gendered and racialized identities, production, distribution and consumption -- into its educational orbit. At stake here is the vulnerability of modern democracy to authoritarian leaders and their sponsors. Influenced by sophisticated propaganda people's frustration with democracy is channeled into visceral anger on the one hand, and into disillusioned scepticism and cynicism on the other. Belief in truth and education collapses in exhaustion and fatigue, caught in the headlights of seemingly irresolvable and petrifying rational paradoxes that block all paths to social justice. Socrates On Trial, describing the return of Socrates to the modern city, heralds a new education for such a city. (shrink)

In this important survey, an international group of leading philosophers chart the development of philosophy of education in the twentieth century and point to signficant questions for its future. Presents a definitive introduction to the core areas of philosophy of education. Contains 20 newly-commissioned articles, all of which are written by internationally distinguished scholars. Each chapter reviews a problem, examines the current state of the discipline with respect to the topic, and discusses possible futures of the field. Provides a solid (...) foundation for further study. (shrink)

This book addresses concerns about educational and moral standards in a world increasingly characterised by nihilism. On the one hand there is widespread anxiety that standards are falling; on the other, new machinery of accountability and inspection to show that they are not. The authors in this book state that we cannot avoid nihilism if we are simply _laissez-faire_ about values, neither can we reduce them to standards of performance, nor must we return to traditional values. They state that we (...) need to create a new set of values based on a critical assessment of contemporary practice in the light of a number of philosophical texts that address the question of nihilism, including the work of Nietzsche. (shrink)

Richard Hooker is one of the greatest theologians of the Church of England. In the light of fierce recent debate, this book argues vigorously against the new orthodoxy that Hooker was a Reformed or Calvinist theologian. In so doing it considers such central religious questions as human freedom, original sin, whether people can deserve salvation, and the nature of religious authority.

Cognitive science has always included multiple methodologies and theoretical commitments. The philosophy of cognitive science should embrace, or at least acknowledge, this diversity. Bechtel’s (2009a) proposed philosophy of cognitive science, however, applies only to representationalist and mechanist cognitive science, ignoring the substantial minority of dynamically oriented cognitive scientists. As an example of nonrepresentational, dynamical cognitive science, we describe strong anticipation as a model for circadian systems (Stepp & Turvey, 2009). We then propose a philosophy of science appropriate to nonrepresentational, dynamical (...) cognitive science. (shrink)

This book argues that the institutions of law, and the structures of legal thought, are to be understood by reference to a moral ideal of freedom or independence from the power of others. The moral value and justificatory force of law are not contingent upon circumstance, but intrinsic to its character. Doctrinal legal arguments are shaped by rival conceptions of the conditions for realization of the idea of law. In making these claims, the author rejects the viewpoint of much contemporary (...) legal theory, and seeks to move jurisprudence closer to an older tradition of philosophical reflection upon law, exemplified by Hobbes and Kant. Modern analytical jurisprudence has tended to view these older philosophies as confused precisely in so far as they equate an understanding of law's nature with a revelation of its moral basis. According to most contemporary legal theorists, the understanding and analysis of existing institutions is quite distinct from any enterprise of moral reflection, but the relationship between ideals and practices is much more intimate than this approach would suggest. Some institutions can be properly understood only when they are viewed as imperfect attempts to realize moral or political ideals; and some ideals can be conceived only by reference to their expression in institutions. (shrink)

"The Blackwell Guide to Philosophy of Education" is state-of-the-art map to the field as well as a valuable reference book.

Drawing on political philosophy and theology, theory and practice, this essay collection tackles the complex questions arising from the interface of religion and public life. Includes critical analyses of theorists Rawls, Stout and Habermas, and discussion of key issues such as religious education and human rights.

The essay builds on the claim that the concept of law is best understood as structured by an abstract archetype to which actual instances of law approximate, and that the archetype in question is an intrinsically moral idea: the idea of a realm of universality and necessity within which one can enjoy freedom as independence from the power of others. Reflection upon the nature of this archetype is a form of moral reflection upon experience, where we seek to grasp the (...) nature of a value by considering the forms in which the value has been partially realised. The departure from Aristotelian thought served to obscure the possibility of such a form of moral reflection. Twentieth-century theories of the nature of law have tended to focus upon the problem of law’s self-genesis, but this neglects the full extent of the philosophical problem of law’s nature. (shrink)

To the best of my knowledge, with the exception of Galton's original work (1880, 1883), Sommer's brief case study (1978), and Faw's (1997, 2009) articles, this is the only really substantial discussion of the phenomenon of non-brain-damaged "non-imagers" available anywhere.

Integrity, not distinctiveness -- Tense consensus -- Which public? -- Can a theological argument behave? -- So, what is the church good for? -- Conclusion: the via media: a Barthian Thomism.

Sinnott, Nigel I enjoyed the article on Islam by Dr John Perkins, as it said a number of things that needed saying; but I did at times feel it was a bit too black and white in its approach.

Can theories of mental imagery, conscious mental contents, developed within cognitive science throw light on the obscure (but culturally very significant) concept of imagination? Three extant views of mental imagery are considered: quasi‐pictorial, description, and perceptual activity theories. The first two face serious theoretical and empirical difficulties. The third is (for historically contingent reasons) little known, theoretically underdeveloped, and empirically untried, but has real explanatory potential. It rejects the “traditional” symbolic computational view of mental contents, but is compatible with recentsituated (...) cognition and active visionapproaches in robotics. This theory is developed and elucidated. Three related key aspects of imagination (non‐discursiveness, creativity, and seeing as) raise difficulties for the other theories. Perceptual activity theory presents imagery as non‐discursive and relates it closely to seeing as. It is thus well placed to be the basis for a general theory of imagination and its role in creative thought. (shrink)

Transcendent Individual is an anthropological account of individual creativity and its conscious engagement in society. Drawing widely on ethnographic and theoretic material, and bringing into debate a range of voices--Nietzsche, Wilde and Forster, Bateson and Gerald Edelman, George Steiner, Richard Rorty and John Berger, Edmund Leach and Anthony Cohen--the book approaches individuality in terms of a range of issues: biological integrity, consciousness, agency, democracy, discourse, knowledge, consumerism, globalism and play.

This paper challenges the notion that Bitcoin is ‘trust-free’ money by highlighting the social practices, organizational structures and utopian ambitions that sustain it. At the paper's heart is the paradox that if Bitcoin succeeds in its own terms as an ideology, it will fail in practical terms as a form of money. The main reason for this is that the new currency is premised on the idea of money as a ‘thing’ that must be abstracted from social life in order (...) for it to be protected from manipulation by bank intermediaries and political authorities. The image is of a fully mechanized currency that operates over and above social life. In practice, however, the currency has generated a thriving community around its political ideals, relies on a high degree of social organization in order to be produced, has a discernible social structure, and is characterized by asymmetries of wealth and power that are not dissimilar from the mainstream financial system. Unwittingly, then, Bitcoin serves as a powerful demonstration of the relational character of money. (shrink)

Sinnott, Nigel Review of: Dare to stand alone: The story of Charles Bradlaugh, by Bryan Niblett, Oxford: Kramedart Press, 2010, 2011, viii, 391 pp., 4 plates. ISBN 978-0-9564743-0-8.

Sinnott, Nigel The son of a stonemason, Joseph Symes was born at Portland, Dorset, England, on 29 January 1841, a birthday he was proud to share with Thomas Paine. He joined the Wesleyan church in 1858, became a local preacher, and, encouraged by his devout mother, in 1864 entered the Wesleyan College at Richmond-upon-Thames.

Mental imagery (varieties of which are sometimes colloquially refered to as “visualizing,” “seeing in the mind's eye,” “hearing in the head,” “imagining the feel of,” etc.) is quasi-perceptual experience; it resembles perceptual experience, but occurs in the absence of the appropriate external stimuli. It is also generally understood to bear intentionality (i.e., mental images are always images of something or other), and thereby to function as a form of mental representation. Traditionally, visual mental imagery, the most discussed variety, was thought (...) to be caused by the presence of picturelike representations (mental images) in the mind, soul, or brain, but this is no longer universally accepted. (shrink)

Theories of superior collicular and hippocampal function have remarkable similarities. Both structures have been repeatedly implicated in spatial and attentional behaviour and in inhibitory control of locomotion. Moreover, they share certain electrophysiological properties in their single unit responses and in the synchronous appearance and disappearance of slow wave activity. Both are phylogenetically old and the colliculus projects strongly to brainstem nuclei instrumental in the generation of theta rhythm in the hippocampal EECOn the other hand, close inspection of behavioural and electrophysiological (...) data reveals disparities. In particular, hippocampal processing mainly concerns stimulus ambiguity, contextual significance, and spatial relations or other subtle, higher order characteristics. This requires the use of largely preprocessed sensory information and mediation of poststimulus investigation. Although collicular activity must also be integrated with that of “higher” centres, its primary role in attention is more “peripheral” and specific in controlling orienting/localisation via eye and body movements toward egocentrically labelled spatial positions. In addition, the colliculus may exert a nonspecific influence in alerting higher centres to the imminence of information potentially worthy of focal attention. Nevertheless, it is noteworthy that collicular and hippocampal lesions produce deficits on similar tasks, although the type of deficit is usually different in each case. Functional overlap between hippocampus and colliculus is virtually certain vis-à-vis stimulus sampling, for example in the acquisition of information via vibrissal movements and visual scanning. In addition, insofar as stimulus significance is a factor in collicular orienting mechanisms, the hippocampus — cingulate – cortex — colliculus pathway may play a significant role, modulating collicular responsiveness and thus ensuring an attentional strategy appropriate to current requirements. A tentative “reciprocal loop” model is proposed which bridges physiological and behavioural levels of analysis and which would account for the observed degree and nature of functional overlap between the superior colliculus and hippocampus. (shrink)

The 'postmodern condition,' in which instrumentalism finally usurps all other considerations, has produced a kind of intellectual paralysis in the world of education. The authors of this book show how such postmodernist thinkers as Derrida, Foucault, and Lyotard illuminate puzzling aspects of education, arguing that educational theory is currently at an impasse. They postulate that we need these new and disturbing ideas in order to "think again" fruitfully and creatively about education.

In recent years there has been growing attention paid to a kind of human action or activity which does not issue from a process of reflection and deliberation and which is described as, e.g., ‘engaged coping’, ‘unreflective action’, and ‘flow’. Hubert Dreyfus, one of its key proponents, has developed a phenomenology of expertise which he has applied to ethics in order to account for ‘everyday ongoing ethical coping’ or ‘ethical expertise’. This article addresses the shortcomings of this approach by examining (...) the pre-reflective ethical know-how individuals first develop and on which all later forms of ethical expertise are dependent. In the first section an account is given of the ‘ethical second nature’ which every individual develops from childhood onwards and which forms the basis of pre-reflective ethical know-how. The acquisition of an ethical second nature early on opens up the very domain of ‘the ethical’ for us in the first place and is constitutive of our sensitivity to it. The second section turns to pre-reflective ethical know-how and whether it is conceptual in nature. Just as sensorimotor understanding forms the basis of our reflective perceptual concepts, pre-reflective ethical know-how is similarly proto-conceptual and is the source of our reflective ethical and moral concepts. Finally, the third section examines the process whereby ethical second nature and pre-reflective ethical know-how are actually acquired, namely, through immersion in an ‘ethical world’. This world consists of both the web of ethical meanings and significances which has evolved in a particular society or community as well as its members whose actions and interactions continually reproduce that web. (shrink)

In Cosmopolitan Love and Individuality, Nigel Rapport outlines his quest for an ethic of social recognition and inclusion based on shared humanity rather than membership of fictional social, and cultural groupings such as nationalities, religions, and ethnicities. The book proposes love as the glue for social inclusion, where love is the emotional recognition of other individual human beings.

Adorno: A Critical Reader presents a collection of new essays by many of the world's top critics that examine Adorno's lasting impact on the arts, politics, history, philosophy, psychoanalysis, and sociology.

Describes when and how humans first acquired and then utilized symbolic representation and explores how art has been used throughout history as a means of mass persuasion.

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 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)