Richerson et al. argue that relatively large culturalFSTvalues provide evidence for group structure and therefore scope for group selection. However, recent research on spatial patterns of cultural variation demonstrates that, as in the genetic case, apparent group structure can be a consequence of geographic clines, not group barriers. Such a pattern limits the scope for cultural group selection.

The second edition of this text has been thoroughly revised and updated to ensure that it continues to provide a comprehensive survey of social work practice and theory. New chapters covering the changing nature of social work and advocacy and empowerment approaches have been included, and the editors have added a new conclusion in which they reflect on the past, present and future of social work. All of the chapters have been revised to cover the most recent debates and developments (...) in research and practice. (shrink)

Page's “localist” code, a population code with occasional, maximally firing elements, does not seem to us usefully or testably different from sparse population coding. Some of the evidence adduced by Page for his proposal is not actually evidence for it, and coding by maximal firing is challenged by lower firing observed in neuronal responses to natural stimuli.

The sounds of the college campus raise important questions of participation, identity, privilege, disability, and marginalization. During the 2019–2020 academic year, three university instructors from distinct disciplines (music, history, and political science) and a student research assistant (history) used sound as a method for inquiring into contested and erased sites on the campus of Western Carolina University, a regional comprehensive university located in the southeastern United States. The project came to be called Sonic Histories. Paid student volunteers were led on (...) a soundwalk and completed three online questionnaires that engaged questions of race and belonging on campus. This study presents findings on how students experience and interpret contested and erased sites through sounds heard and imagined. Sonic Histories explores two central questions. Historically, whose voices have been included and whose have been excluded on college campuses? How can sound promote awareness of racialized spaces and, in turn, achieve social engagement? The authors challenge the triumphant narrative of campus histories, which highlights racial reconciliation and progress while eliding the ways predominantly white campuses still exclude minorities. By re-centering minority voices in campus spaces, the authors explore the systemic exclusion of minorities that has occurred on college campuses across the country. At a time when places of higher education are refining and developing their commitment to diversity and inclusivity—while assessing their past in honest ways—the Sonic Histories project builds upon ongoing initiatives to position the college campus as a scholarly community that lives up to its democratic ideals of inclusion. (shrink)

Punishment misunderstood -- The ratchet effect in theory -- The mixed signs in suffering -- The legal punishers -- The legally punished -- The punitive impulse in American society -- The law against itself -- Coda : the psychology of punishment.

Widely regarded as the first existentialist philosopher, Kierkegaard's philosophical priority of human reality over idealism and his emphasis on personal choice make him an astoundingly relevant thinker today.

The separation of church and state disguised the coordination of two very different conceptions of liberty at work in Revolutionary America, one with a religious basis in radical Protestant thought and the other with a legal basis in the secular Enlightenment. The essay combines the disciplines of law, literature, and intellectual history to investigate these contrasting formulations and their changing relationship. Cross-cultural analysis of the language of protest in both England and America gives the investigation a crucial focus. It also (...) explains a larger movement from direct influence to refraction in Anglo-American relations. (shrink)

T.E. Hulme was one of the leading lights of the imagist movement in British verse, he counted among his friends and literary companions Wyndham Lewis, Ezra Pound, Walter Sickert and Rupert Brooke. At the outbreak of war he joined the British Army and was killed in 1917 at the age of 34.

This study examines Australian tax agents' perceptions of the ethical environment in which they practice, within the context of an income tax system based on self-assessment principles. The research identifies and ranks an inventory of ethical issues in terms of perceived frequency of occurrence and importance to Western Australian tax agents. In addition, the extent and influence of ethical concerns in the profession are evaluated.The study has determined that the most frequently cited ethical issue is the failure to make reasonable (...) enquiries where information or documentation provided by a client appears to be inaccurate or incomplete. The most important ethical problem is a failure to ensure confidentiality with regard to privileged client information. When the frequency of occurrence and importance means are compared, inadequate technical competence, failure to make reasonable enquiries/conduct research, continuing to act for a client where there is incorrect information, and conflicts in distinguishing between tax planning and tax avoidance emerge as the high frequency/high importance issues. Although acknowledging the potential for unethical actions in tax practice, Western Australian tax agents consider that they carry out their professional activities within an ethical environment. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:An Intervention into the Flew/Fogelin Debate Kenneth G. Ferguson Under an aggressive title, Robert FogeUn has recently undertaken to reveal "What Hume Actually Said About Miracles."1 He felt this necessary to correct whathe considers a serious misreading ofHume's essay "OfMiracles" (sec. 10 ofthe Enquiries2), a reading which infers that Hume did not argue thatmiracles are impossible a priori (Fogelin, 81). One writer at least regards this reading (...) so common that she has dubbed it the "traditional interpretation" of Hume's account of miracles.3 At any rate, it finds a strong advocate in Anthony Flew,4 against whom the majority ofFogelin's comments are directed. What I find fascinating about this debate is that both Flew and FogeUn appear to be right. On the one hand, Hume does have the textual resources to marshall a fully deductive argument against miracles, at least, once a strict definition of miracles is admitted. On the other hand, while exploiting these resources, Hume somewhat clumsily mingles in vestiges ofa not-fully consistent inductive argument against miracles which he bases on the balancing of probabilities. I will attempt to identify these two skeins ofargument, in the anticipation that this will help to temper the debate between Flew and Fogelin. Hume opens section 10by promisingan argument that will furnish "an everlasting check to all kinds of superstitious delusion" (E 110). Moreover, he claims that "there is here a direct and full proof... against the existence of any miracle" (E 115), a quote which Fogelin repeats seven times (toextractits full flavour). C. S. Peirce, wholate inlife took an interest in Hume's argument, conjectured that Hume hoped to provide a general disproof of all miracles that would not require "a minute analysis of each story"; such a procedure was in fact popular amongthe miracle debunkers ofHume's day, forexample, Rev. Thomas Woolston, whose books were extremely popular.5 Hume's boast of "a direct and full proof might be assumed, offhand, to augur an a priori argumentbased on the comparison ofideas; butitmust notbe forgotten that back in the Treatise (for which the essay "Of Miracles" was originally drafted6) Hume defines a "proof" as an argument "deriv'd from the relation of cause and effect."7 There he contrasts "proofs" explicitly with the type of assured knowledge that comes "from the comparison ofideas" (T 124). Still, Hume requires that proofs, despite their empirical origin, must nonetheless be "entirely free from doubt Volume XVII Number 2 105 KENNETH G. FERGUSON and uncertainty" (T 124); proofs, then, must be superior to ordinary causal arguments that are able to offer only a degree of probability (T 124). By his own examples, namely, that "the sun will rise to-morrow" and "all men must dye" (T 124), likewise from the essay "Of Miracles" itself, that "lead cannot, of itself, remain suspended in the air" and that "fire consumes wood" (E 114), Hume makes it clear that "proofs" are simply to be causal arguments uniformly confirmed by a great wealth of past experience: empirical conclusions so sound that any who deny them "wou'd appear ridiculous" (T 124). Taking Hume's definition of "proof" to heart, we might infer that his "direct and full proof against miracles is not then to be an a priori or deductive conclusion, but instead merely a fully convincing induction, along the Unes of"all men must dye." This,would appear to dispel Fogelin's hope to portray the argument as a priori; but the logic ofHume's special proofagainst miracles is somewhat complicated. As Hume's own selection of examples verify, a proof, at least ordinarily, issues in the confirmation of a law of nature. This contrasts with the special proof against miracles where the object is, of course, not to defend a law of nature, but rather to exploit reasoning about the formation of such laws to prove a result regarding the occurrence of miracles. The proof against miracles, consequently, concerns causes, but is not necessarily a causal argument in the ordinary sense. Indeed, it might be properly thought ofas a "meta-causal" argument, if such a term is allowed. And such an argument may potentially have, as Fogelin proposes, an a priori... (shrink)

Summary The early background of Robert Boyle, a leading advocate of the mechanical philosophy at the Restoration, helps to illuminate his later understanding of both the relationship between gentleman naturalists and artisans, as well as that of theoretical abstraction and practical application in experimental philosophy and the manual arts. Boyle's agenda for ethical reconstruction emphasized practical moral knowledge and a transformation in intellectual values which, reinforced by the general outlook of the Hartlib circle, postulated the desirability of knowledge gleaned (...) from scholars and artisans alike. The promotion of the manual arts, as contained in the general programme of Baconianism espoused by the Royal Society, helped Boyle's own unusual position as a chemist of high social rank. He hoped that chemical experiments could raise esteem for the ?useful art? of chemistry among naturalists if they would help establish the principles of the mechanical philosophy. (shrink)

This latest volume of BACAP Proceedings contains some innovative research by international scholars on Plato, Aristotle, and Sophocles. It covers such themes as Plato on the philosopher ruler, and Aristotle on essence and necessity in science. This publication has also been published in paperback, please click here for details.

In 1677-8 Robert Boyle fell victim to a French confidence trickster, Georges Pierre des Clozets, who claimed to belong to a secret society of alchemists, 'the Asterism'; the leader of the Asterism was described as the 'Patriarch of Antioch', resident in Constantinople. New evidence shows that Georges Pierre had contrived to publish two short articles about this 'Patriarch' in a Dutch newspaper, and that one of these was given to Boyle to corroborate Pierre's claims. These articles provide further information (...) about the nature of Pierre's invention. Most importantly, they show that his 'Patriarch of Antioch' was modelled on, and explicitly connected to, a contemporary alchemist in whom Boyle already had an interest: Francesco Giuseppe Borri. (shrink)

Presents the discovery that the majority of the so‐called ‘Hobbes Manuscripts’ preserved at Chatsworth are not in Hobbes's hand, but in that of his friend Robert Payne; they probably passed to Hobbes only after Payne's death. Using this information, and a reconstruction of part of Payne's library, it describes Payne's career and intellectual life, and tries to assess the nature of his relationship with Hobbes. It also examines the quasi‐mechanistic treatise known as the ‘Short Tract’, and argues that this (...) work was composed not by Hobbes but by Payne. (shrink)

In ‘Scientific Materialism and the Identity Theory’ Malcolm argues that Smart's brain-mind identity theory is not even false, but is unintelligible. I want to comment on his arguments.

This is a bibliography of R.K. Meyer's published articles on relevant arithmetic.

Ever since the Proslogion was first circulated , critics have been bemused by St Anselm's brazen attempt to establish a matter of fact, namely, God's existence, from the simple analysis of a term or concept. Yet every critic who has proposed to ‘write the obituary’ of the Ontological Argument has found it to be remarkably resilient . At the risk of adding to a record of failures, I want to venture a new method for attacking this durable argument. Neither the (...) common version of Anselm's argument from Chapter II of the Proslogion nor the previously unrecognized modal version uncovered by Norman Malcolm from Pros , III can possibly get under way without Anselm's celebrated assertion that God is that than which no greater can be conceived. (shrink)

Peter Abelard (1079–1142 ce) was the most wide‐ranging philosopher of the twelfth century. He quickly established himself as a leading teacher of logic in and near Paris shortly after 1100. After his affair with Heloise, and his subsequent castration, Abelard became a monk, but he returned to teaching in the Paris schools until 1140, when his work was condemned by a Church Council at Sens. His logical writings were based around discussion of the “Old Logic”: Porphyry's Isagoge, aristotle'S Categories and (...) On Interpretation and boethius'S textbook on topical inference. They comprise a freestanding Dialectica (“Logic”; probably c.1116), a set of commentaries (known as the Logica [Ingredientibus], c. 1119) and a later (c. 1125) commentary on the Isagoge (Logica Nostrorum Petititoni Sociorum or Glossulae). In a work Abelard called his Theologia, issued in three main versions (between 1120 and c.1134), he attempted a logical analysis of trinitarian relations and explored the philosophical problems surrounding God's claims to omnipotence and omniscience. The Collationes (“Debates,” also known as “Dialogue between a Christian, a Philosopher and a Jew”; probably c.1130) present a rational investigation into the nature of the highest good, in which the Christian and the Philosopher (who seems to be modeled on a philosopher of pagan antiquity) are remarkably in agreement. The unfinished Scito teipsum (“Know thyself,” also known as the “Ethics”; c.1138) analyses moral action. (shrink)

This is the introduction to the special issue on Robert K. Meyer and the philosophy of arithmetic.