Rich with historical and cultural value, these works are published unaltered from the original University of Minnesota Press editions.

'Chatter' cannot always be taken lightly, for its insignificance and insubstantiality challenge the very notions of substance and significance through which rational discourses seek justification. This book shows that in 'chatter' Kierkegaard uncovered a specifically linguistic mode of negativity. The author examines in detail those writings of Kierkegaard in which he undertook complex negotiations with the threat - and also the promise - of 'chatter', which cuts across the distinctions in which the relation of language to reality - and above (...) all, the reality of 'existence' - is stabilized, and it therefore releases historical understanding from its established conventions. Chatter situates as well as takes the measure of the seminal importance of Kierkegaard for many of today's unresolved debates about the relation of language and philosophy to history. (shrink)

Media appeals encouraging people to sign organ donor cards suggest that donating one's own organs after death or donating the organs of a deceased family member is an act of charity, i.e., something which it would be meritorious for people to do but not wrong to avoid. This paper argues to the contrary that posthumous organ donation is a moral duty, a duty of the type that rests at the base of recently enacted state “Good Samaritan” laws which require a (...) witness to an emergency situation to render aid to the victim when this can be done at minimal cost/risk to the potential rescuer. (shrink)

DNA microarrays are perfectly suited for comparing gene expression in different populations of cells. An important application of microarray techniques is identifying genes which are activated by a particular drug of interest. This process will allow biologists to identify therapies targeted to particular diseases, and, eventually, to gain more knowledge about the biological processes in organisms. Such an application is described in this paper. It is focused on diabetes and obesity, which is a genetically heterogeneous disease, meaning that multiple defective (...) genes are responsible for the diseases. The paper is divided in three parts, each dealing with a different problem addressed to our study. First we validate the data from our microarray experiment. We identified significant systematic sources of variability which are potentially issues for other microarray datasets. Second, we applied multiple hypothesis testing to identify differentially expressed genes. We found a set of genes which appear to change in expression level over time in response to a drug treatment. Third, we tried to address the problem of identification of co-expressed genes using cluster analysis. This last problem is still under discussion. (shrink)

The 'Gettier Problem' has been central to epistemology since 1963, when Edmund Gettier presented a powerful challenge to the standard analysis of knowledge. Now twenty-six leading philosophers examine the issues that arise from Gettier's challenge, setting the agenda for future work on the central problem of epistemology.

The Anthropocene is a term described by Earth Systems Science to capture the recent rupture in the history of the Earth where human action has acquired the power to alter the Earth System as a whole. While normative conclusions cannot be logically derived from this descriptive fact, this paper argues that law and philosophy ought to develop responses that are ordered around human beings. Rather than arguing for legal rights or extending rights to nature, this paper focuses on obligations. Drawing (...) on Hans Jonas, it argues that obligations are a more appropriate tool for cultivating human plurality, restraining human action and protecting future generations. (shrink)

In this paper I offer a new interpretation of Marx’s essay On the Jewish Question which re-states its key ideas but removes unnecessary debates that are not relevant to current political and legal problems. Because OJQ is a demonstration of critique it does not offer positive proscriptions or suggestions for change. Its utility, I argue, lies in the way it can help us think about the limits of resolving deeply entrenched power-relations without a thoroughgoing engaging of how those powers are (...) created and enacted in civil society. With this in mind I read OJQ alongside the recent campaign to legislate for marriage equality in Australia and the movement to recognise environmental human rights. While both movements might ameliorate instances of discrimination and harm, I argue that they cannot resolve those powers that limit certain kinds of access or render people and things subordinate to other interests. (shrink)

In this essay, I focus on the extent to which the condition of exile influenced the way Hannah Arendt and Edward Said engaged with the Israeli-Palestinian conflict and concepts of Binationalism. Part one is largely biographical and narrates the conditions under which both parties went into exile and they ways exile influenced their intellectual development and identity. Part two analyses Arendt’s early Jewish writings and the ways she sought to affirm notions of equality and Binationalism as a method for protecting (...) stateless refugees. Following this, I consider Said’s concern for the memory and experience of victims and his argument that the shared histories of dispossession endured by Jews and Palestinians might form the basis for an alliance. While Binationalism has largely been erased from political discourse today, I conclude by suggesting that Said’s intervention offers useful tools through which Arendt’s proposals might be rethought or reimagined today. (shrink)

In this essay, I focus on the extent to which the condition of exile influenced the way Hannah Arendt and Edward Said engaged with the Israeli-Palestinian conflict and concepts of Binationalism. Part one is largely biographical and narrates the conditions under which both parties went into exile and they ways exile influenced their intellectual development and identity. Part two analyses Arendt’s early Jewish writings and the ways she sought to affirm notions of equality and Binationalism as a method for protecting (...) stateless refugees. Following this, I consider Said’s concern for the memory and experience of victims and his argument that the shared histories of dispossession endured by Jews and Palestinians might form the basis for an alliance. While Binationalism has largely been erased from political discourse today, I conclude by suggesting that Said’s intervention offers useful tools through which Arendt’s proposals might be rethought or reimagined today. (shrink)

INTRODUCTION Linguists who work within the tradition of transformational generative grammar tend to regard semantics as an intractable, perhaps ultimately ...

The science and technology of genetic testing is rapidly advancing with the consequences that genetic testing may well offer the prospect of being able to detect the onset of future disabilities. Some recent research also indicates that certain behavioural profiles may have a strong genetic basis, such as the determination to succeed and win or the propensity for risk-taking, which may be of interest to third parties. However, as this technology becomes more prevalent there is a danger that the genetic (...) information may be misused by entities such as employers, insurance companies, educational facilities, and finance companies and that people with particular genetic profiles may be discriminated against.This book explores the different types and the potential uses of genetic testing. The book highlights the ethical and legal dilemmas and the challenges arising as a result of emerging and rapidly advancing genetic science. Chapters in the book assess the importance and impact of the US Genetic Information Non-Discrimination Act (GINA) in the employment and health insurance contexts asking whether it is proving to be an effective tool in addressing the issue of genetic discrimination and alleviating individuals' fears of discrimination. The book then goes on to make the case for regulation at the European Union level in order to protect the privacy of genetic information and to prevent the discriminatory use of genetic information in Europe. It considers what can be learnt from the experience of the US in addressing ethical and legal issues as well as the impact that the UN Convention on the Rights of Persons with Disabilities is having on this debate within the EU. (shrink)

The importance and urgency of using ethical principles in the creation and content of climate change policy is well recognised. This article closely examines the World Conservation Union’s (IUCN) engagement in ethical elements of international climate policy for abatement. The primary finding is the use of narrow framing around ‘nature based solutions’. The IUCNs’ own policy references to ethical principles such as fairness and justice are not adequately applied to the content of policy or to its critique. Recommendations are made (...) on how the IUCN (and NGOs generally) could enhance its ethical engagement to act consistently with the claim of moral leadership. (shrink)

Is science unified or disunified? This collection brings together contributions from prominent scholars in a variety of scientific disciplines to examine this important theoretical question. They examine whether the sciences are, or ever were, unified by a single theoretical view of nature or a methodological foundation and the implications this has for the relationship between scientific disciplines and between science and society.

David Hume's writings on history, politics and philosophy have shaped thought to this day. His bold scepticism ranged from common notions of the 'self' to criticism of standard theistic proofs. He insisted on grounding understandings of popular religious beliefs in human psychology rather than divine revelation, and he aimed to disentangle philosophy from religion in order to allow the former to pursue its own ends. In this book, Professors David W Purdie and Peter S Fosl decipher some (...) of Hume's most challenging texts for the modern reader, while preserving the sharp intellect and undaunted nerve for which Hume is famous. Hume's spirit is brought alive for contemporary times and his writing is made accessible for its intended audience: the general public."-- Back cover. (shrink)

Examines the link between nonmonotonic inference relations and theory revision operations, focusing on the correspondence between abstract properties which each may satisfy.

O Katulu vemo zelo malo zanesljivega in celo večino tega je treba razbrati iz njegovega lastnega literarnega dela. To je vedno tvegan pristop, ki mu kritika danes večinoma nasprotuje (četudi je kritika vedno spremenljiva in znaki teh sprememb so že v zraku). Toda po drugi strani vemo kar precej o zadnjem stoletju rimske republike, o času torej, v katerem je Katul preživel svoje kratko, a intenzivno življenje, in o številnih javnih osebnostih, tako iz sveta književnosti kot politike, ki jih je (...) štel med svoje prijatelje ali sovražnike. Tako kot Byron, ki je bil Katulu v nekaterih pogledih podoben, se je gibal v krogih visoke družbe, imel je radikalna stališča, ne da bi se aktivno politično udejstvoval, ter je pisal poezijo, ki daje vtis, da je nastala kot odziv na družbeno dogajanje, literarne tokove ali zasebne škandale takratne aristokracije. (shrink)

Western Marxism, since its Western deviation and theoretical development in the 1920s, developed in diverse ways that has reflected the broader philosophical environment. First, a theory of conscio...

Psychologists' emerging interest in spirituality and religion as well as the relevance of each phenomenon to issues of psychological importance requires an understanding of the fundamental characteristics of each construct. On the basis of both historical considerations and a limited but growing empirical literature, we caution against viewing spirituality and religiousness as incompatible and suggest that the common tendency to polarize the terms simply as individual vs. institutional or ′good′ vs. ′bad′ is not fruitful for future research. Also cautioning against (...) the use of restrictive, narrow definitions or overly broad definitions that can rob either construct of its distinctive characteristics, we propose a set of criteria that recognizes the constructs' conceptual similarities and dissimilarities. Rather than trying to force new and likely unsuccessful definitions, we offer these criteria as benchmarks for judging the value of existing definitions. (shrink)

This paper is a beginning—an initial attempt to think of the function and character of epistemic norms as a kind of social norm. We draw on social scientific thinking about social norms and the social games to which they respond. Assume that people individually follow epistemic norms for the sake of acquiring a stock of true beliefs. When they live in groups and share information with each other, they will in turn produce a shared store of true beliefs, an epistemic (...) public good. True beliefs, produced individually or in groups, constitute an epistemic good—one commonly stockpiled and distributed within a community. Epistemic norms can then be understood as a kind of socially developed and transmitted normative sensibility having to do with the production of this individual and public good. Epistemic norms should serve to regulate this practice—coordinating the practice of individuals so as to afford the benefits of life in an interdependent epistemic community—and to manage the risks of being epistemically dependent on others within such a community. Here, we provide some attempts to characterize the central aspects of "the epistemic game"—the epistemic choice situation confronted by communities of epistemic agents. (shrink)

[Open access] In this book symposium the author takes up questions from phenomenology, hermeneutics, ethical theory, and intellectual history raised by a group of scholarly interlocutors from a range of backgrounds. In the course of engaging with these issues, he discusses, inter alia, McDowell’s realism, Jonathon Lear’s work on the end of a world, Michael Oakeshott’s view of selfhood, Heidegger’s conception of Jemeinigkeit, Uexküll’s notion of Umwelt, and Gadamer’s hermeneutic conception of truth.

Armstrong's Materialist Theory of Mind is one of a handful of texts that began the physicalist revolution in the philosophy of mind. In this collection, distinguished philosophers examine what we still owe to it, how to expand it, as well as looking back on how it came about.

We examined Confucian moral philosophy, primarily the Analects, to determine how Confucian ethics could help managers regulate their own behavior (self-regulation) to maintain an ethical standard of practice. We found that some Confucian virtues relevant to self-regulation are common to Western concepts of management ethics such as benevolence, righteousness, wisdom, and trustworthiness. Some are relatively unique, such as ritual propriety and filial piety. We identify seven Confucian principles and discuss how they apply to achieving ethical self-regulation in management. In addition, (...) we examined some of the unique Confucian practices to achieve self-regulation including ritual and music. We balanced the framework by exploring the potential problems in applying Confucian principles to develop ethical self-regulation including whistle blowing. Confucian moral philosophy offers an indigenous Chinese theoretical framework for developing ethical self-regulation in managers. This is relevant for managers and those who relate to managers in Confucian-oriented societies, such as China, Korea, Japan, and Singapore. We recommend further research to examine if the application of the Confucian practices outlined here actually work in regulating the ethical behavior of managers in modern organizations. (shrink)

This article presents seven principles that have guided our thinking about emotional intelligence, some of them new. We have reformulated our original ability model here guided by these principles, clarified earlier statements of the model that were unclear, and revised portions of it in response to current research. In this revision, we also positioned emotional intelligence amidst other hot intelligences including personal and social intelligences, and examined the implications of the changes to the model. We discuss the present and future (...) of the concept of emotional intelligence as a mental ability. (shrink)

Despite the compelling subjective experience of executive self-control, we argue that ‘consciousness’ contains no top-down control processes. We propose that ‘consciousness’ involves no executive, causal or controlling relationship with any of the familiar psychological processes conventionally attributed to it. In our view all psychological processing and psychological products are non-conscious. In particular, we argue that all ‘contents of consciousness’ are generated by and within non-conscious brain systems in the form of a continuous self-referential personal narrative that is not directed or (...) influenced in any way by the ‘experience of consciousness’. This continuously updated personal narrative arises from selective ‘internal broadcasting’ of outputs from non-conscious executive systems that have access to all forms of cognitive processing, sensory information and motor control. The personal narrative provides information for storage in autobiographical memory and is underpinned by constructs of self and agency, also created in non-conscious systems. The experience of consciousness, is seen as a passive accompaniment to the non-conscious processes of internal broadcasting and the creation of the personal narrative. In this sense personal awareness is analogous to the rainbow which accompanies physical processes in the atmosphere but exerts no influence over them. Though at an individual level it is an end-product created by non-conscious executive systems, the personal narrative serves the powerful evolutionary function of enabling individuals to communicate (externally broadcast) the contents of internal broadcasting. This in turn allows the recipients to generate potentially adaptive strategies, such as predicting the behavior of others and underlies the development of social and cultural structures, that promote species survival. Consequently, it is the capacity to communicate to others the contents of the personal narrative that confers an evolutionary advantage – not the experience of consciousness (personal awareness) itself. (shrink)

Communities often unite during a crisis, though some cope by ascribing blame or stigmas to those who might be linked to distressing life events. In a preregistered two-wave survey, we evaluated the dehumanization of Asians and Asian Americans during the COVID-19 pandemic. Our first wave revealed dehumanization was prevalent, between 6.1% and 39% of our sample depending on measurement. Compared to non-dehumanizers, people who dehumanized also perceived the virus as less risky to human health and caused less severe consequences for (...) infected people. They were more likely to be ideologically Conservative and believe in conspiracy theories about the virus. We largely replicated the results 1 month later in our second wave. Together, many Americans dehumanize Asians and Asian Americans during the COVID-19 pandemic with related perceptions that the virus is less problematic. Implications and applications for dehumanization theory are discussed. (shrink)

Volume 20, Issue 8, August 2020, Page 96-98.

Bargaining games have played a prominent role in modeling the evolution of social conventions. Previous models assumed that agents must choose from a predetermined set of strategies. I present a new model of two agents learning in bargaining games in which new strategies must be invented and reinforced. I study the efficiency and fairness of the model outcomes. The outcomes are somewhat efficient, but a significant part of the resource is wasted nonetheless. I implement two forms of forgetting, and restrictions (...) to the set of strategies that can be invented. (shrink)

Theological schools are well situated to create intentional cultures for the purpose of spiritual formation. Indeed, most schools of theology have this goal as an essential part of their mission as well as a requirement for continued accreditation. And yet, the measurement of spiritual formation over time is fraught with challenges. This article seeks to address some of these challenges by means of developing a meta-theory of positive change/growth which would eventually serve as a theoretical basis for the development of (...) a generalizable and reliable measurement tool. (shrink)

In "Epistemic Norms and the 'Epistemic Game' They Regulate", we advance a general case for the idea that epistemic norms regulating the production of beliefs might usefully be understood as social norms. There, we drew on the influential account of social norms developed by Cristina Bicchieri, and we managed to give a crude recognizable picture of important elements of what are recognizable as central epistemic norms. Here, we consider much needed elaboration, suggesting models that help one think about epistemic communities (...) and, ultimately, the temptations confronted in one's epistemic life. We suggest that once "the epistemic game" is embedded into a wider set of gains and losses, one can understand the epistemic choice situation as a form of mixed-motive game. This allows one to understand epistemic games more straightforwardly using Bicchieri's framework for thinking about social norms. That is, once the choice situation denominated only in terms of classical epistemic gains and losses is embedded in a wider accounting of goods that may compete with the production of true beliefs, one can see how an agent's individual and community epistemic project can be furthered by social norms regulating epistemic practices. We recommend thinking of epistemic norms as analogous to social norms for hygiene. (shrink)

David Gray Carlson and Peter Goodrich argue that the postmodern legal mind can be characterized as having shifted the focus of legal analysis away from the modernist understanding of law as a system that is unitary and separate from other aspects of culture and society. In exploring the various "other dimensions" of law, scholars have developed alternative species of legal analysis and recognized the existence of different forms of law. Carlson and Goodrich assert that the postmodern legal mind (...) introduced a series of "minor jurisprudences" or partial forms of legal knowledge, which both compete with and subvert the modernist conception of a unitary system of law. In doing so scholars from a variety of disciplines pursue the implications of applying the insights of their disciplines to law. Carlson and Goodrich have assembled in this volume essays from some of our leading thinkers that address what is arguably one of the most fundamental of interdisciplinary encounters, that of psychoanalysis and law. While psychoanalytic interpretations of law are by no means a novelty within common law jurisprudence, the extent and possibilities of the terrain opened up by psychoanalysis have yet to be extensively addressed. The intentional subject and "reasonable man" of law are disassembled in psychoanalysis to reveal a chaotic and irrational libidinal subject, a sexual being, a body and its drives. The focus of the present collection of essays is upon desire as an inner law, upon love as an interior idiom of legality, and represents a signficant and at times surprising development of the psychoanalytic analysis of legality. These essays should appeal to scholars in law and in psychology. The contributors are Drucilla Cornell, Jacques Derrida, Peter Goodrich, Pierre Legendre, Alain Pottage, Michel Rosenfeld, Renata Salecl, Jeanne L. Schroeder, Anton Schutz, Henry Staten, and Slavoj Zizek. David Gray Carlson is Professor of Law, Benjamin Cardozo School of Law, Yeshiva University. Peter Goodrich is Professor of Law, University of London and University of California, Los Angeles. (shrink)

"Wisdom in the Open Air" traces the Norwegian roots of the strain of thinking called "deep ecology" - the search for the solutions to environmental problems by examining the fundamental tenets of our culture. Although Arne Naess coined the term in the 1970s, the insights of deep ecology actually reflect a whole tradition of thought that can be seen in the history of Norwegian culture, from ancient mountain myths to the radical ecoactivism of today. Beginning with an introduction to Norway's (...) emphasis on nature and the wild, Reed and Rothenberg explore the birth of the environmental movement in the 1960s and 1970s. What follows is a collection of writings by prominent Norwegian thinkers on humanity and nature, most never before published in English. From Peter Wessel Zapffe, a twentieth-century Kierkegaardian figure, the list goes on to include Arne Naess, activist/critic/artist Sigmund Kvaloy, wilderness educator Nils Faarlund, novelist Finn Alnaes, sociologist Johan Galtung, and social reformer Erik Dammann. Their points of view offer thoughts on the significance of modern life and what it means to be human in the face of deteriorating environmental global trends of the 20th century. "Wisdom in the Open Air" asks and answers a fundamental question concerning the ecomovement: what is the role of deep, often abstract, thinking in the attempt to avert a very real ecological crisis? (shrink)

Martin Heidegger is, perhaps, the most controversial philosopher of the twentieth-century. Little has been written on him or about his work and its significance for educational thought. This unique collection by a group of international scholars reexamines Heidegger's work and its legacy for educational thought.

Background: Some members of the general public feel that patients who cause their own organ failure through smoking, alcohol use, or drug use should not receive equal priority for scarce transplantable organs. This may reflect a belief that these patients (1) cause their own illness, (2) have poor transplant prognoses or, (3) are simply unworthy. We explore the role that social acceptability, personal responsibility, and prognosis play in people's judgments about transplant allocation. Methods: By random allocation, we presented 283 prospective (...) jurors in Philadelphia county with one of five questionnaire versions. In all questionnaires, subjects were asked to distribute transplantable hearts between patients with and without a history of three controversial behaviors (eating high fat diets against doctors’ advice, cigarette smoking, or intravenous drug use). Across the five questionnaire versions, we varied the relative prognosis of the transplant candidates and whether their behavior caused their primary organ Results: Subjects were significantly less willing to distribute organs to intravenous drug users than to cigarette smokers or people eating high fat diets (p le; 0.0005), even when intravenous drug users had better transplant outcomes than other patients. Subjects’ allocation decisions were influenced by transplant prognosis, but not by whether the behavior in question was causally responsible for the patients’ organ failure. Conclusion: People's unwillingness to give scarce transplantable organs to patients with controversial behaviors cannot be explained totally on the basis of those behaviors either causing their primary organ failure or making them have worse transplant prognoses. Instead, many people believe that such patients are simply less worthy of scarce transplantable organs. (shrink)

The papers in this issue all concern the normative standards by which we do or should regulate our joint epistemic lives in communities. Plausibly, reflection on how we should regulate ourselves—what one should insist on in one's own practice and that of one's epistemic partners—takes some cues from reflection on what we do insist on. The reverse is plausibly also the case. These papers also, more or less explicitly, suggest that our epistemic sensibilities themselves reflect the demands of epistemic practice (...) within a community of interdependent agents. (shrink)

David E. Cooper Early in, while I was teaching in the United States, I received news of my appointment as a lecturer in the philosophy of education at the ...