Three approaches to intertextual writing are available to college instructors: mechanical, ethical, and rhetorical. The mechanical approach, a staple of writing instruction, teaches the use of citation styles such as MLA or APA; methods of citing sources; and the conventions of quotation. The ethical approach is primarily concerned with the character of individual writers and their adherence to community standards categorized as “academic integrity.” The great majority of source-based writing instruction attends to one or both of these approaches. A third (...) approach, rhetorical intertextuality, is overshadowed by the ethical concerns that currently permeate educational institutions. Rhetorical intertextuality does promote textual ethics, but in a positive way, through instruction in building meaning in a target text through collaboration with source texts. Rhetorical intertextuality brings the source texts themselves to life and aims to engage the audience in a conversation with target text and source texts. Drawing on Citation Project data, we advocate instruction in intertextual writing that hails students as authors, not transgressors. Rhetorical intertextuality can provide a positive frame for college instruction in intertextual writing, one that facilitates deep engagement with texts; intellectual approaches to paraphrasing and summarizing; and an emphasis on the rhetorical choices that writers make as they encounter and respond to the ideas of others. The objective of such instruction is a dialogic interface between writer, audience, and sources—a conversation. (shrink)

In general, we endorse Aggleton & Brown's thesis that the neuroanatomy of amnesia comprises two functionally distinct systems, but we are disappointed in the lack of detail regarding the critical functional contribution of the hippocampus. We also take issue with the characterization of the cortical areas surrounding the hippocampus, particularly the decreased emphasis on the cortical input to the hippocampus.

The paper opens by recounting the beginnings of Buddhism in Dawei as preserved in local chronicles and sustained in stupas marking the episodes of the chronicle narrative. The chronicles start with a visit of the Buddha whose arrival triggers a series of events bringing together pre-existing tutelary figures, weiza, a hermit and offspring born of a golden fish, culminating in the establishment of the first Buddhist kingdom circa the eighth to tenth century CE. The enshrinement of sacred hairs gifted by (...) the Buddha also includes patronage by a king of the ‘Suvaṇṇabhūmi’ lineage. Associated with the monks Sona and Uttara from Sri Lanka sent by King Asoka's son Mahinda, ‘Suvaṇṇabhūmi’ literally can refer to the archaeology of Thaton, a walled site in the present day Mon State, or, as is the case here, more widely to the missionary tradition associated with Asoka (Sao Saimong Mengrai 1976). The third story in the establishment of the Buddhist king at Thagara is the longest of the chronicle, the tale of a royal hunter who failed to capture a golden peacock for the queen. The hunter became a hermit living by a pond with a golden fish and as he urinated in the pond, two children were born from the fish. The boy becomes the first Buddhist king of Thagara, 11 km north of Dawei, where artefacts from survey and excavation confirm the chronology of the chronicle, with the closest archaeological parallels found not at the ancient sites of the Mon State but to the first millennium CE Buddhist ‘Pyu’ heritage of Upper Myanmar which is notably absent in the chronicle compilation. (shrink)

Many authors, including Derek Parfit, T. M. Scanlon, and Mark Schroeder, favor a “reasons-first” ontology of normativity, which treats reasons as normatively fundamental. Others, most famously G. E. Moore, favor a “value-first” ontology, which treats value or goodness as normatively fundamental. Chapter 10 argues that both the reasons-first and value-first ontologies should be rejected because neither can account for all of the normative reasons that, intuitively, there are. It advances an ontology of normativity, originally suggested by Franz Brentano and (...) A. C. Ewing, according to which fittingness is normatively fundamental. The normative relation of fittingness is the relation in which a response stands to an object when the object merits—or is worthy of—that response. The author argues that his “fittingness-first” ontology is no less parsimonious than either the reasons- or the value-first ontology, but it can plausibly accommodate the existence of all the normative reasons there are. It therefore provides a superior ontology of normativity. (shrink)

In previous work, I have sought to show that the basic argument for epistemic relativism derives from the problem of the criterion that stems from ancient Pyrrhonian scepticism. Because epistemic relativism depends upon a sceptical strategy, it is possible to respond to relativism on the basis of an anti-sceptical strategy. I argue that the particularist response to scepticism proposed by Roderick Chisholm may be combined with a naturalistic and reliabilist conception of epistemic warrant as the basis for a satisfactory response (...) to epistemic relativism. In this paper, I outline this particularist response to relativism, and provide further commentary on the relationship between naturalism and particularism. In addition, I set the approach in contrast with reflective equilibrium approaches in epistemology. I also briefly explore the connection between the particularist response to relativism and G. E. Moore’s defense of an external world. (shrink)

In his short story “The Library of Babel” (1941), Argentinean writer Jorge LuisBorges (1899–1986) examines the nature of reality, in particular epistemologicalboundaries to knowing in the world and universe. In this tale Borges is concerned withepistemic certainty, whether the universe is decipherable by use of reason, philosophy,or scientific investigation. I examine Borges’ tale as an allegory of the dilemma modernsfind themselves in, in an age when the moorings which have anchored us, belief inGod, religious faith, moral absolutes, the idea of (...) progress, that language can mirrorreality, have all been subject to radical critique. In this regard, Borges stands at the cuspof postmodernism and can be seen as a precursor of this movement. Borges finds thesearch for meaning a noble yet frustrating human endeavor, underlain with a fear weare denied contact with the reality of things. The Library offers hope of revelation ofthe universe’s secrets, yet presents formidable barriers to understanding. In his visionBorges presents thought-provoking images of society, the search for knowledge, and ofhuman-imposed order on a chaotic reality. Keywords: Epistemology, knowledge, certainty, postmodernism, mathematics, North Carolina,USA. (shrink)

I investigate the normative status of an unexamined category of emotions: ‘lyrical’ emotions about the transience of things. Lyrical emotions are often accused of sentimentality—a charge that expresses the idea that they are unfitting responses to their objects. However, when we test the merits of that charge using the standard model of emotion evaluation, a surprising problem emerges: it turns out that we cannot make normative distinctions between episodes of such feelings. Instead, it seems that lyrical emotions are always fitting. (...) Although this claim is counterintuitive, the price of denying it is to hold that such emotions are never fitting—an equally strange result. If this is correct, then the commonplace discourse of sentimentality surrounding lyrical emotions lacks normative moorings. (shrink)

In set theory without the Axiom of Choice, we investigate the set-theoretic strength of the principle NDS which states that there is no function f on the set ω of natural numbers such that for everyn ∈ ω, f ≺ f, where for sets x and y, x ≺ y means that there is a one-to-one map g : x → y, but no one-to-one map h : y → x. It is a long standing open problem whether NDS implies (...) AC. In this paper, among other results, we show that NDS is a strong axiom by establishing that ACLO ↛ NDS in ZFA set theory. The latter result provides a strongly negative answer to the question of whether “every Dedekind-finite set is finite” implies NDS addressed in G. H. Moore “Zermelo’s Axiom of Choice. Its Origins, Development, and Influence” and in P. Howard–J. E. Rubin “Consequences of the Axiom of Choice”. We also prove that ACWO ↛ NDS in ZF and that “for all infinite cardinals m, m + m = m” ↛ NDS in ZFA. (shrink)

Despite the recent upsurge of interest in comparative political theory, there has been virtually no serious examination of Buddhism by political philosophers in the past five decades. In part, this is because Buddhism is not typically seen as a school of political thought. However, as Matthew Moore argues, Buddhism simultaneously parallels and challenges many core assumptions and arguments in contemporary Western political theory. In brief, Western thinkers not only have a great deal to learn about Buddhism, they have a (...) great deal to learn from it. To both incite and facilitate the process of Western theorists engaging with this neglected tradition, this book provides a detailed, critical reading of the key primary Buddhist texts, from the earliest recorded teachings of the Buddha through the present day. It also discusses the relevant secondary literature on Buddhism and political theory, as well as the literatures on particular issues addressed in the argument. Moore argues that Buddhist political thought rests on three core premises--that there is no self, that politics is of very limited importance in human life, and that normative beliefs and judgments represent practical advice about how to live a certain way, rather than being obligatory commands about how all persons must act. He compares Buddhist political theory to what he sees as Western analogues--Nietzsche's similar but crucially different theory of the self, Western theories of limited citizenship from Epicurus to John Howard Yoder, and to the Western tradition of immanence theories in ethics. This will be the first comprehensive treatment of Buddhism as political theory. (shrink)

Philosophical attention to animals can be found in a wide range of texts throughout the history of philosophy, including discussions of animal classification in Aristotle and Ibn Bâjja, of animal rationality in Porphyry, Chrysippus, Aquinas and Kant, of mental continuity and the nature of the mental in Dharmakīrti, Telesio, Conway, Descartes, Cavendish, and Voltaire, of animal self-consciousness in Ibn Sina, of understanding what others think and feel in Zhuangzi, of animal emotion in Śāntarakṣita and Bentham, and of human cultural uniqueness (...) in Xunzi. In recent years, there has been increased attention to animal minds in philosophical discussions across many areas of metaphysics, epistemology, and value theory. Given that nonhuman animals share some biological and psychological features with humans, and that we share community, land, and other resources, consideration of nonhuman animals has much to contribute to our philosophical activities. -/- Contemporary philosophy of animal minds often also engages with the sciences of animal cognition and behavior. The science of comparative cognition is a thriving area of research, complementing the philosophical study in two ways. For one, philosophers of animal cognition can use claims resulting from animal cognition studies as premises in philosophical discussions. For example, Jacob Beck (2012) relies on pigeons’ abilities to compare quantities to argue for nonconceptual content; Sidney Carls-Diamante (forthcoming) appeals to octopus behavior and physiology to defend embodied cognition; Richard Moore (2016a) refers to ape gestural communication to rethink the requirements for intentional communication; Andrew Barron and Colin Klein (2016) appeal to insect cognition research to defend new theories of consciousness; Sarah Vincent, Rebecca Ring, and Kristin Andrews (2019) cite dolphins’ social practices to argue for the existence of norms that do not require metacognition. -/- In addition, philosophers of animal cognition can examine the epistemology and methods used to justify the claims that arise from the science. Research into animal cognition has resulted in surprising claims about animal capacities, such as sociality in garter snakes (Skinner & Miller 2020), tool-use in ants (Maák et al. 2017), mirror self-recognition in fish (Kohda et al. 2019), empathy in rats (Bartal et al. 2011), social learning in fruit flies (Danchin et al. 2018), episodic memory in dogs (Fugazza et al. 2020), addition and subtraction in bees (Howard et al. 2019). How should we evaluate such claims? -/- Some philosophers have argued that animal cognition research is held to a higher standard than human cognition research, and that scientists working with animals are sometimes asked to solve skeptical problems (Halina 2015). Others have challenged scientific assumptions about the relationship between brain size and intelligence, as well as biases against invertebrates (Mikhalevich & Powell 2020). -/- Animal cognition research challenges philosophers to consider that many capacities and behaviors often assumed to require language, sophisticated technological capacities, or legal systems may in fact be had by other animals who lack these properties. In this way, animal cognition research often surprises us by showing that sophisticated-looking activity can be caused through rather simple mechanisms. -/- 1. What is Animal Cognition? 2. Philosophical Assumptions in the Study of Animal Cognition 2.1 Theory-ladenness 2.2 Value-ladenness 2.3 Objectivity 2.4 Simplicity 2.5 Summary 3. Animal Cognition Applied to Philosophy 3.1 The problem of other minds 3.2 The mind-body problem 3.3 Consciousness 3.4 Thought 3.5 Communication 3.6 Social understanding 3.7 The influence of animal cognition on value theory 3.7.1 Ethics 3.7.2 Political theory 3.8 Summary Bibliography Academic Tools Other Internet Resources Related Entries. (shrink)

First published in 1903, this volume revolutionized philosophy and forever altered the direction of ethical studies. A philosopher’s philosopher, G. E. Moore was the idol of the Bloomsbury group, and Lytton Strachey declared that Principia Ethica marked the rebirth of the Age of Reason. This work clarifies some of moral philosophy’s most common confusions and redefines the science’s terminology. Six chapters explore: the subject matter of ethics, naturalistic ethics, hedonism, metaphysical ethics, ethics in relation to conduct, and the ideal. (...) Moore's simplicity of style and precise use of everyday language exercised an enormous influence on the development of analytic philosophy, and they contribute to the continuing resonance of his compelling arguments. (shrink)

In the late Middle Ages the philosopher and mystic Meister Eckhart preached that to know the truth you must be the truth. But how to be the truth? Eckhart's answer comes in the form of an imperative: release yourself, let be. Only then will you be able to understand that the deepest meaning of being is releasement. Only then will you become who you truly are. This book interprets Eckhart's Latin and Middle High German writings under the banner of an (...) imperative of releasement, and then shows how the twentieth-century thinker Martin Heidegger creatively appropriates this idea at several stages of his career. Heidegger had a lifelong fascination with Eckhart, referring to him as "the old master of letters and life." Drawing on archival material and Heidegger's marginalia in his personal copies of Eckhart's writings, Moore argues that Eckhart was one of the most important figures in Heidegger's philosophy. This book also contains previously unpublished documents by Heidegger on Eckhart, as well as the first English translation of Nishitani Keiji's essay "Nietzsche's Zarathustra and Meister Eckhart," which he initially gave as a presentation in one of Heidegger's classes in 1938. (shrink)

Former NAACP chapter head Rachel Dolezal's attempted transition from the white to the black race occasioned heated controversy. Her story gained notoriety at the same time that Caitlyn Jenner graced the cover of Vanity Fair, signaling a growing acceptance of transgender identity. Yet criticisms of Dolezal for misrepresenting her birth race indicate a widespread social perception that it is neither possible nor acceptable to change one's race in the way it might be to change one's sex. Considerations that support transgenderism (...) seem to apply equally to transracialism. Although Dolezal herself may or may not represent a genuine case of a transracial person, her story and the public reaction to it serve helpful illustrative purposes. (shrink)

I explore how gender can shape the pragmatics of speech. In some circumstances, when a woman deploys standard discursive conventions in order to produce a speech act with a specific performative force, her utterance can turn out, in virtue of its uptake, to have a quite different force—a less empowering force—than it would have if performed by a man. When members of a disadvantaged group face a systematic inability to produce a specific kind of speech act that they are entitled (...) to perform—and in particular when their attempts result in their actually producing a different kind of speech act that further compromises their social position and agency—then they are victims of what I call discursive injustice. I examine three examples of discursive injustice. I contrast my account with Langton and Hornsby's account of illocutionary silencing. I argue that lack of complete control over the performative force of our speech acts is universal, and not a special marker of social disadvantage. However, women and other relatively disempowered speakers are sometimes subject to a distinctive distortion of the path from speaking to uptake, which undercuts their social agency in ways that track and enhance existing social disadvantages. (shrink)

Miranda Fricker claims that a “gap” in collective hermeneutical resources with respect to the social experiences of marginalized groups prevents members of those groups from understanding their own experiences (Fricker 2007). I argue that because Fricker misdescribes dominant hermeneutical resources as collective, she fails to locate the ethically bad epistemic practices that maintain gaps in dominant hermeneutical resources even while alternative interpretations are in fact offered by non-dominant discourses. Fricker's analysis of hermeneutical injustice does not account for the possibility that (...) marginalized groups can be silenced relative to dominant discourses without being prevented from understanding or expressing their own social experiences. I suggest that a gap in dominant hermeneutical resources is ambiguous between two kinds of unknowing: hermeneutical injustice suffered by members of marginalized groups, and epistemically and ethically blameworthy ignorance perpetrated by members of dominant groups. (shrink)

Abstract:This paper is a further development of two previous pieces of work (Moore 2002, 2005) in which modern virtue ethics, and in particular MacIntyre’s (1985) related notions of “practice” and “institution,” have been explored in the context of business. It first introduces and defines the concept of corporate character and seeks to establish why it is important. It then reviews MacIntyre’s virtues-practice-institution schema and the implications of this at the level of the institution in question—the corporation—and argues that the (...) concept of corporate character follows from, but is a novel development of, MacIntyre’s schema. The paper contrasts corporate character and virtues with the more familiar concepts of corporate culture and values. The constitutive and substantive elements of corporate character, including the essential corporate virtues, are then drawn out and illustrated with reference to the cases explored in Koehn (1998). Finally, the paper acknowledges and counters a specific criticism of this approach. (shrink)

Published in 1982 by CUP (pb. 2009) it discusses the forms of materialism then current, including Davidson, early Rorty, but concentrating on Smart and Armstrong, and arguing that central state materialism fails to give a better 'occurrent' account of conscious states than does behaviourism/functionalism, as Armstrong claims. The book starts with a version of the 'knowledge argument' and ends with a chapter claiming that our conception of matter/the physical is more problematic than our conception of mind.

Infallibilism is the view that a belief cannot be at once warranted and false. In this essay we assess three nonpartisan arguments for infallibilism, arguments that do not depend on a prior commitment to some substantive theory of warrant. Three premises, one from each argument, are most significant: if a belief can be at once warranted and false, then the Gettier Problem cannot be solved; if a belief can be at once warranted and false, then its warrant can be transferred (...) to an accidentally true belief; if a belief can be at once warranted and false, then it can be warranted and accidentally true. We argue that each of these is either false or no more plausible than its denial. Along the way, we offer a solution to the Gettier Problem that is compatible with fallibilism. (shrink)

[This book offers] compilation of examples from TV, newspapers, magazines, advertisements, and our nation's political dialogue.

Uses cinema both to depict a variety of situations in which questions of media ethics arise, and to illustrate classic and contemporary ethical theories.

"Patient advocates can help make research more ethical, but advocacy raises ethical issues of its own.

For William James, work was the problem. Ultimately, going to work was the resolution, and James's quest for meaningful work remains as relevant at the end of the twentieth century as it was in the nineteenth. Weaving letters, diaries, drawings, and published texts, Becoming William James provides a convincing biographical analysis rich in detail and tone. In his new introduction, Howard M. Feinstein adds biological psychiatry to psychoanalytic and family systems theories to inform our understanding of a complex man. (...) In addition, he discusses whether James's mental illness might have been treated with drugs. (shrink)

Traditionally, social entities (i.e., social properties, facts, kinds, groups, institutions, and structures) have not fallen within the purview of mainstream metaphysics. In this chapter, we consider whether the exclusion of social entities from mainstream metaphysics is philosophically warranted or if it instead rests on historical accident or bias. We examine three ways one might attempt to justify excluding social metaphysics from the domain of metaphysical inquiry and argue that each fails. Thus, we conclude that social entities are not justifiably excluded (...) from metaphysical inquiry. Finally, we ask how focusing on social entities could change the character of metaphysical inquiry. We suggest that starting from examples of social entities might lead metaphysicians to rethink the assumption that describing reality in terms of intrinsic, independent, and individualistic features is preferable to describing it in terms of relational, dependent, and non-individualistic features. (shrink)

Nonreductive physicalism states that actions have sufficient physical causes and distinct mental causes. Nonreductive physicalism has recently faced the exclusion problem, according to which the single sufficient physical cause excludes the mental causes from causal efficacy. Autonomists respond by stating that while mental-to-physical causation fails, mental-to-mental causation persists. Several recent philosophers establish this autonomy result via similar models of causation :1031–1049, 2016; Zhong, J Philos 111:341–360, 2014). In this paper I argue that both of these autonomist models fail on account (...) of the problem of Edwards’s Dictum. However, I appeal to foundational principles of action theory to resuscitate mental-to-mental causation in a manner that is consistent with the models of causation endorsed by these autonomists. (shrink)

There is considerable evidence that the hippocampal system contributes both to (1) the temporary maintenance of memories and to (2) the processing of a particular type of memory representation. The findings on amnesia suggest that these two distinguishing features of hippocampal memory processing are orthogonal. Together with anatomical and physiological data, the neuropsychological findings support a model of cortico-hippocampal interactions in which the temporal and representational properties of hippocampal memory processing are mediated separately. We propose that neocortical association areas maintain (...) shortterm memories for specific items and events prior to hippocampal processing as well as providing the final repositories of long-term memory. The parahippocampal region supports intermediate-term storage of individual items, and the hippocampal formation itself mediates an organization of memories according to relevant relationships among items. Hippocampal-cortical interactions produce (i) strong and persistent memories for events, including their constituent elements and the relationships among them, and (ii) a capacity to express memories flexibly across a wide range of circumstances. (shrink)

The concept of a reason is now central to many areas of contemporary philosophy. Key theses in ethics, epistemology, political philosophy, philosophy of action, and the philosophy of the emotions, among others, have come to be framed in terms of reasons. And yet, despite their centrality, theorists seem to take inconsistent things for granted about how reasons work, what kinds of things can be reasons, what reasons favor, and more. Somehow reasons have come to be both indispensable and impenetrable. -/- (...) The Fundamentals of Reasons offers a comprehensive introduction to the philosophy of reasons. Focusing on the twin roles of reasons in explanation and deliberation, the book not only emphasizes what has made reasons central across philosophy but it also explores why philosophers have such incompatible pictures about what reasons are and how they work. Working from the inside out, Howard and Schroeder identify contentious assumptions about not only the internal structure of reasons but also their relationship to other important concepts, and then show how these contentious assumptions shape the many downstream applications of reasons in ethics, epistemology, political philosophy, and beyond. -/- This mildly opinionated exploration of key questions about the significance and nature of reasons helps the reader to navigate this important part of the philosophical landscape and to get clearer about why reasons seem important and what their import, ultimately, is. (shrink)

This book is collection of published and unpublished essays on the philosophy of religion by Howard Wettstein, who is a widely respected analytic philosopher. Over the past twenty years, Wettstein has attempted to reconcile his faith with his philosophy, and he brings his personal investment in this mission to the essays collected here. Influenced by the work of George Santayana, Wittgenstein, and A.J. Heschel, Wettstein grapples with central issues in the philosophy of religion such as the relationship of religious (...) practice to religious belief, what is at stake in the debate between atheists and theists, and the place of doctrine in religion. His discussions draw from Jewish texts as well as Christianity, Islam, and classical philosophy. The challenge Wettstein undertakes throughout the volume is to maintain a philosophical naturalism while pursuing an encounter with God and traditional religion. In the Introduction to this volume, Wettstein elucidates the uniting themes among the collected essays. (shrink)

The first full-length study in English of Gassendi's life and work. I. The Man and his Work - II. Gassendi the Critic (separate chapters devoted to the Aristoteleans, Herbert of Cherbury and Descartes) - III. Gassendi the Philosopher. (Bibliotheca Humanistica & Reformatorica, Vol. XXXIV).

Since 1962 Kuhn's concept of incommensurability has undergone a process of transformation. His current account of incommensurability has little in common with his original account of it. Originally, incommensurability was a relation of methodological, observational and conceptual disparity between paradigms. Later Kuhn restricted the notion to the semantical sphere and assimilated it to the indeterminacy of translation. Recently he has developed an account of it as localized translation failure between subsets of terms employed by theories.

ABSTRACT According to one widely accepted view, our actions and emotions ought to be proportional to the degree of value present in their objects. Against this proportionality principle, Pettigrove sketches a view according to which the value of some virtuous actions and attitudes derives from the characteristic way of being of the agent herself, and not from any other goods that agent appreciates, pursues, or promotes. Granting Pettigrove’s rejection of the proportionality principle, I raise some questions for his replacement account. (...) I suggest that it is not just the characteristic way of being of an agent who loves and forgives virtuously that explains the goodness of their love and forgiveness, but also the role such virtues play in making possible valuable relationships that are partially constitutive of human flourishing. (shrink)