Descartes held the following view of declarative memory: to remember is to reconstruct an idea that you intellectually recognize as a reconstruction. Descartes countenanced two overarching varieties of declarative memory. To have an intellectual memory is to intellectually reconstruct a universal idea that you recognize as a reconstruction, and to have a sensory memory is to neurophysiologically reconstruct a particular idea that you recognize as a reconstruction. Sensory remembering is thus a capacity of neither ghosts nor machines, but only of (...) human beings qua mind-body unions. This interpretation unifies Descartes’s various remarks (and conspicuous silences) about remembering, from the 1628 Rules for the Direction of the Mind through the suppressed-in-1633 Treatise of Man to the 1649 Passions of the Soul. It also rebuts a prevailing thesis in the current secondary literature—that Cartesian critters can remember—while incorporating the textual evidence for that thesis—Descartes’s detailed descriptions of the corporeal mechanisms that construct sensory memories. (shrink)

The recently published ‘Scientific Review’ by the Canadian Centre for Ethics in Sport about transwomen’s participation in female sport doesn’t deserve its name; it is wholly unscientific. This publication follows a familiar pattern. The body is not important anymore when it comes to categorisation and eligibility in sport; instead, it’s all about a psychological phenomenon: gender identity. This side-lining of the body (which makes the side-lining of female athletes and the inclusion of male-born athletes possible) is now reinforced by an (...) attack on the bio-medical sciences. (shrink)

I defend the coherence of Theistic Evolutionism, though I do not present any direct argument for either theism or (broadly Darwinian) evolution. I distinguish between evolution as a scientific theory, however well established, and evolutionism as a religion or ideology. I argue that the confusion between the two senses of evolutionism is bad for both biology and religion, and conclude by suggesting that, in Irving Kristol's words, 'our goal should be to have biology and evolution taught in a way that (...) points to what we don't know as well as what we know'. (shrink)

In the Qurʾān, the night which encompass half of human life, is expressed by various concepts. From sunset to sunrise (night), various moments of the time frame are also named with different words and concepts. On the other hand, besides sleep and rest, some worship and actions that are asked to be done at night are also mentioned in the Qur’ānic verses. Also sleep at night and the night itself is mentioned as a proof of Allah and an important blessing (...) for us. When we say “night”, people first think of sleep and rest. However, as it is understood from the Qur’ānic verses, the night should not be seen only as a sleep time and rest time. Such that one of the first commandments to the Prophet Muḥammad was to wake up at night and perform various worship and deeds. Also, it is emphasized in the Qurʾān that night worship and actions influence and leave permanent impacts on human being. In this context, in this study, we tried to identify the concepts and expressions stated in the Qurʾān expressing the night-time or the time slices in it by taking into account the references in the Qur’ānic verses. Moreover, we have also examined worship and actions performed or recommended to do at night. Again, we have researched how the worship and actions performed in the calm and darkness of the night will contribute to human being. Thus, we tried to determine how the Qurʾān addresses the "night" which is the preparation time for the next day and the assessment time of the previous day.Summary: One lives half of his life during the day and the other half at night. However, he plans his daily tasks mostly according to daytime, and spends his nights mostly for sleep and rest. On the other hand, sparing the night completely for sleep and rest means that a long period of life passes passively by. That is why we have decided to do a night-time study that expresses an important time frame for human being. Although there are some ḥadīth about the importance of night worship in the sources, we tried to conduct our research within the framework of the Qur’ānic verses about the night. To determine the meaning and the importance attributed to the night by the Qurʾān, we have examined the Qur’ānic verses referring to night-time, night events and worship and actions that are desired to be done during these times. We concluded our research by making use of the main sources of tafsīr and relevant copyrighted works, articles, papers and encyclopedia articles.During the research we saw that the Qurʾān refers to the night and some time periods in it with different names. In this context, we see that concepts such as leyl (ليل), beyāt (بيات), fajr (فجر), seḥar (سحر), ğāsik (غاسق), ʿashiyy (عشيّ) and asīl (أصيل) are used in the āya. In many Qur’ānic verses, phrases reffering an entire day with specific composition such as day-night and morning-evening are used. In the composition of day and night, night is always mentioned first. In the compositions in the form of morning-evening, we see that sometimes the morning is mentioned first, and sometimes the evening. In addition to these, there are expressions such as before the sunrise, sunset, stay until evening that evokes night-time in the Qurʾān.Another point that draws attention in the research is that there are vows on the night or on certain times in the night in the Qurʾān. We can say that the vows in question are an indication of the importance that Allah gives to the night and some time in it. In fact, Allah points to the night, the functions of the night and its relationship with the day as a āyah (proof) of his existence, might and uniqueness.On the other hand, there are many good and bad historical events that happened during the night in the Qurʾān. First of all, it should be noted that the beginning of the waḥy (devine revalation), which is one of the biggest historical events, took place at night. The Qurʾān describes this night, which is mentioned as Laylat al-Qadr, as better than a thousand months. Again, it is mentioned in the Qurʾānic verses that Prophet Moses and Lūṭ left their countries by taking advantage of the darkness of the night with the believers to get rid of the evil of the oppressors. Also, deniers sometimes chose especially the night-time to carry out cheats and traps for the prophets and believers, and even attempts to assassinate. The fact that the night is dark, quiet and calm obsufucates such negative actions. For this reason, the Qurʾān recommended to take refuge in the Lord of the daybreak from the evil of the darkness.The research demonstrates that the Qurʾān asks people to perform various worships and actions in certain time periods of the night. In fact, even in the early days of waḥy, the Prophet was commanded to wake up at night and perform some worship and actions. In this context, he was asked to pray at night, read the Qurʾān by contemplating and understanding, and chant the name of his Lord. Actually, the Prophet is prepared for the heavy responsibility he took spiritually with such actions that he performed at night. Because a strong spirit and mind are necessary for facing up to what will happen during the next day. It is already stated in the Qurʾān that getting up at night has effective and permanent effects on people. Again, during the prophethood, The Prophet has advised to perform some actions such as sajdah (prostration), qiyām, tasbīḥ and tahajjud ṣalāt (night prayer) -as a special night prayer- during the night.In the Qurʾānic verses examined, some prayers and actions are asked to do at night and day regardless of time. Especially three of the farḍ of prayer (ṣalāt), namely evening, ʿišāʾ and fajr prayer (ṣalāt), are performed during the time defined as night. In addition, some aspects such as duʿāʾ (prayer), istighfār (ask for forgiveness), ṣadaqa and daʿwah (call) are mentioned in the Qurʾānic verses. It is an order or recommendation that all this be done at night as well as during the day. Especially for istighfār which means to ask for forgiveness, it is mentioned the time of dawning.As a result, we can say that there are some special features that make the night different from daytime. For instance, it prepares a suitable environment to sleep and rest for one who is tired mentally, spiritually and physically after the daytime; as the night has features such as darkness, silence and tranquility that man needs to rest and be calm. On the other hand, Allah does not want the night, which means half of human life, to be spent entirely with sleep and rest. As, one rests not only his body but also his mind and soul in the quiet and calm atmosphere of the night, Hereby, human-being starts the next day with a more vigorous mind, spirit and body. At night-time, while making an evaluation of the previous day's deeds and actions, people are also prepared spiritually and mentally for the next day's works.We can say that worship and deeds performed at night are more sincere than those performed during daytime, because man stays alone with his nafs and his Lord at night, away from the eyes. This can keep people away from riyā (pretension) and vanity that invalidates their deeds. Man's waking up and worshiping his Lord at a time when everyone is asleep shows his ikhlāṣ and sincerity. All these indicate that the time of responsibility for man is not limited to daytime. For this reason, people should think day and night together within the framework of his responsibilities and do their work accordingly. (shrink)

La dernière œuvre de Georges Duby se dispose en une trilogie consacrée à une synthèse dont l'objet est particulièrement difficile à cerner pour la période féodale : les « dames », ces figures féminines que l'historien devine avec peine au travers des chroniques lignagères, des correspondances, des textes normatifs, de la littérature romanesque et lyrique que G. Duby convoque également comme témoignage. Les documents sont animés d'une même interrogation : il s'agit dans le t. I de quelq..

La dernière œuvre de Georges Duby se dispose en une trilogie consacrée à une synthèse dont l'objet est particulièrement difficile à cerner pour la période féodale : les « dames », ces figures féminines que l'historien devine avec peine au travers des chroniques lignagères, des correspondances, des textes normatifs, de la littérature romanesque et lyrique que G. Duby convoque également comme témoignage. Les documents sont animés d'une même interrogation : il s'agit dans le t. I de quelq...

This article is concerned with developing a philosophical approach to a number of significant changes to academic publishing, and specifically the global journal knowledge system wrought by a range of new digital technologies that herald the third age of the journal as an electronic, interactive and mixed-media form of scientific communication. The paper emerges from an Editors' Collective, a small New Zealand-based organisation comprised of editors and reviewers of academic journals mostly in the fields of education and philosophy. The paper (...) is the result of a collective writing process. (shrink)

La 4e de couverture indique :"Nous n'avons rien à apprendre des idiots, c'est évident! D'ailleurs, ne sommes-nous pas de plus en plus intelligents, malins, calculateurs, performants? En tout état de cause une chose est certaine : malheur à ceux qui ne le sont pas. Dans ce paysage, la figure de l'idiot n'est même plus interrogée, elle est purement et simplement effacée, confondue avec celle de l'imbécile, de l'abruti, du demeuré... Pourtant, lorsque Pierre J. Truchot s'arrête, et... nous arrête, sur le (...) personnage remarquable de l'Idiot, nous reconnaissons des visages rares, mais familiers. Des figures croisées au cours de notre existence. Des sourires d'une audacieuse franchise, des paroles étranges à force de sincérité, des accoutrements vestimentaires qui affirment l'incontournable singularité du goßt, des oeuvres poétiques, picturales, musicales, généreuses et désarmantes. Oui, assurément, à une époque où certains, frustrés par les limites de l'être humain nous promettent déjà des prothèses, implants et autres nanoaugmentateurs d'humanité, l'idiot continue à s'émerveiller d'une fleur ou du bruissement d'un ruisseau, trouve encore le temps de parler aux enfants, devine la tristesse ou partage les joies de ses interlocuteurs, rit sans méchanceté (pour lui c'est possible) de nos illusions rationnelles. Oui, assurément, l'Idiot n'a rien à nous apprendre.". (shrink)

In this book, T. L. Short corrects widespread misconceptions of Peirce's theory of signs and demonstrates its relevance to contemporary analytic philosophy of language, mind and science. Peirce's theory of mind, naturalistic but nonreductive, bears on debates of Fodor and Millikan, among others. His theory of inquiry avoids foundationalism and subjectivism, while his account of reference anticipated views of Kripke and Putnam. Peirce's realism falls between 'internal' and 'metaphysical' realism and is more satisfactory than either. His pragmatism is not verificationism; (...) rather, it identifies meaning with potential growth of knowledge. Short distinguishes Peirce's mature theory of signs from his better-known but paradoxical early theory. He develops the mature theory systematically on the basis of Peirce's phenomenological categories and concept of final causation. The latter is distinguished from recent and similar views, such as Brandon's, and is shown to be grounded in forms of explanation adopted in modern science. (shrink)

This article presents narratives from 13 Indigenous early career academics (ECAs) at one university in Auckland, New Zealand. These experiences are likely to represent those of Indigenous Māori and Pasifika ECAs nationally, given the small, centralised nature of the national academy of Aotearoa New Zealand. The narratives contain testimony, fictionalised vignettes of experience, and poetic expressions. Meeting the demands of an academic role in one’s first years of working at a university is a big deal for anyone; the extra pressures (...) and challenges for Indigenous Māori and Pacific staff are immense, yet little understood by White ‘others.’ A writing workshop was the initial catalyst of this collective writing project. Through these insider narratives, this article presents a collective description of, and response to, the experience of Māori and Pasifika early career academics. (shrink)

This is a collective writing project that is part of the larger design of Infantologies, Infanticides and Infantilizations; a quartet that explores the philosophy of infants from thematic perspectives, that puts infants at the centre of our reflections, and that encourages a different academic style of thinking.

T. L. S. Sprigge; I *—The Presidential Address: The Unreality of Time, Proceedings of the Aristotelian Society, Volume 92, Issue 1, 1 June 1992, Pages 1–20, htt.

In this book, T. L. Short places the notorious difficulties of Peirce's important writings in a more productive light, arguing that he wrote philosophy as a scientist, by framing conjectures intended to be refined or superseded in the inquiries they initiate. He argues also that Peirce held that the methods and metaphysics of modern science are amended as inquiry progresses, making metaphysics a branch of empirical knowledge. Additionally, Short shows that Peirce's scientific work expanded empiricism on empirical grounds, grounding his (...) phenomenology and subverting the fact/value dichotomy, and that he understood statistical explanations in nineteenth-century science as reintroducing the idea of final causation, now made empirical. Those innovations underlie Peirce's late ideas of a normative science and of philosophy as a branch of science. Short's rich and original study shows us how to read Peirce's writings and why they are worth reading. (shrink)

Are there universal structures or stages of experience, so-called contemplative landmarks, that unfold during meditative practice? As commonly described in contemplative manuals or handbooks, there is a transition from a form of meditation where the subject must exert continual effort in order for consciousness to remain focused. As Kenneth Rose has recently shown, these manuals, stemming from the Buddhist, Hindu, and Christian traditions, agree that a transition will take place from effortful meditation into a state where attention is fixed or (...) locked in on the meditation object. This article describes the micro-phenomenology of this phenomenon, sometimes called dhyana or access concentration, from the first-person perspective. This study both confirms and refines the traditional account, engaging with certain difficulties involved in establishing a correspondence between traditional, clear-cut, and sometimes contradictory concepts and actual experiences, which can be hard to conceptualize precisely. (shrink)

Explores mind-body philosophy from an Asian perspective.

J. T. Ismael's monograph is an ambitious contribution to metaphysics and the philosophy of language and mind. She tackles a philosophical question whose origin goes back to Descartes: What am I? The self is not a mere thing among things--but if so, what is it, and what is its relationship to the world?

Reporting peers’ counterproductive work behaviors (CWBs) is important for maintaining an ethical organization, but is a significant and potentially risky action. In Bandura’s Theory of Moral Thought and Action (Bandura, 1991) he states that such acts require significant moral agency, which is generated when an individual possesses adequate moral self-regulatory capacities to address the issue and is in a context that activates and reinforces those capacities. Guided by this theory, we assess moral potency (i.e., moral courage, moral efficacy, and moral (...) ownership) as key capacities predicting peer reporting intentions and assess three contextual factors influencing the generation and effects of moral potency: whether a potential informant (1) works for an ethical leader, (2) is embedded in a psychologically safe climate promoting interpersonal risk-taking, and (3) operates in a more normal or extreme context. We assess the proposed model across three field studies entailing both normal and extreme (i.e., firefighting units) contexts. Results show that ethical leaders raise employees’ moral potency, promoting greater willingness to report their peers’ CWBs. In normal work contexts, psychological safety positively moderated both the relationship between ethical leadership and moral potency and between moral potency and peer reporting intentions. However, psychological safety had the opposite effects in more extreme work contexts. Whereas psychological safety strengthens the positive association between moral potency and peer reporting intentions in normal work contexts, in contexts where individuals are more frequently exposed to extreme events, psychological safety weakens this relationship, thus highlighting the unforeseen downsides of psychological safety in extreme contexts. (shrink)

T.L.S. Sprigge; VIII*—Intrinsic Connectedness, Proceedings of the Aristotelian Society, Volume 88, Issue 1, 1 June 1988, Pages 129–146, https://doi.org/10.1093/.

Ted T. Aoki, the most prominent curriculum scholar of his generation in Canada, has influenced numerous scholars around the world. Curriculum in a New Key brings together his work, over a 30-year span, gathered here under the themes of reconceptualizing curriculum; language, culture, and curriculum; and narrative. Aoki's oeuvre is utterly unique--a complex interdisciplinary configuration of phenomenology, post-structuralism, and multiculturalism that is both theoretically and pedagogically sophisticated and speaks directly to teachers, practicing and prospective. Curriculum in a New Key: The (...) Collected Works of Ted T. Aoki is an invaluable resource for graduate students, professors, and researchers in curriculum studies, and for students, faculty, and scholars of education generally. (shrink)

In response to comments on my book, Being Realistic about Reasons, by Justin Clarke-Doane, David Enoch and Tristram McPherson, and Gideon Rosen, I try to clarify my domain-based view of ontology, my understanding of the epistemology of normative judgments, and my interpretation of the phenomenon of supervenience.

Incidental findings in research with human participants may have implications for a person’s present health or future health outcomes. Current guidelines focus on methods for handling and reporting incidental findings from biological test data but incidental findings might also arise from non-biological tests. This article presents three examples in which the results from non-biological test data can be predictive of future disease and should be disclosed to research participants. It is intended to increase awareness and facilitate further discussion about the (...) reporting of incidental findings from non-biological data. (shrink)

Graham Bird’s ‘A Comment on Timothy Sprigge’s Account of William James’, in the last issue of Bradley Studies might have better been called ‘A Comment on Timothy Sprigge’s Account of Graham Bird on William James’ True, that would identify its topic as a somewhat limited one as, if the index is correct, there are just nine sentences on this topic in my book James and Bradley: American Truth and British Reality. But it appears to be the matter which has mainly (...) fired Bird’s article. Bird believes that I have read his own book, William James, carelessly and misrepresent what he said, claiming to illustrate this with copious quotations from his own book. He dismisses ‘the unworthy thought that one who treats my [Bird’s] text so carelessly might not be a very reliable guide to James’s’. My own view is that ‘unworthy thoughts’ are better not expressed and I shall keep quiet about any of mine which might be deemed such. I don’t think that I read either Bird or James himself carelessly. If I was at all misleading, by failing to emphasise that Bird’s position was that James was attempting to unite the cognitive and the affective, I apologize; the offending remark was my response to his presupposing throughout his commentary the prima facie relevance of this distinction to the interpretation of James’s pragmatism. As for my not having read James carefully, his work has been my favourite philosophical reading for more than forty years, and I have puzzled endlessly over parts of it which I found problematic. I read Bird’s book thoroughly when I reviewed it, and my copy of it is covered in detailed pencil comments. (shrink)

Name der Zeitschrift: Semiotica Jahrgang: 2018 Heft: 225 Seiten: 1-18.

Michael A. PetersBeijing Normal UniversityMy deepest condolences to Pepe, Dom and Marcus and to Jim’s grandchildren. Tina and I spent a lot of time at the Marshall family home, often attending dinn...

Even though the measurement of fear of crime in criminological research commenced a few decades ago, specific populations, such as social activists, remain undocumented. This article is an attempt to address this gap. A study was conducted among 153 social activists involved in exposing corruption and irregularities that take place in the government system in India. This article explores the gap between the fear of crime and actual victimization among the specific social activists in India. The results indicate activists expressed (...) moderate fear of any one form of victimization including verbal and emotional, physical, and sexual victimization. It was also found that one-third of them have reported facing some form of abuse. The research implications are discussed. (shrink)

We introduce the notion T does not omit obstructions. If a stable theory does not admit obstructions then it does not have the finite cover property . For any theory T, form a new theory $T_{\rm Aut}$ by adding a new unary function symbol and axioms asserting it is an automorphism. The main result of the paper asserts the following: If T is a stable theory, T does not admit obstructions if and only if $T_{\rm Aut}$ has a model companion. (...) The proof involves some interesting new consequences of the nfcp. (shrink)

In this paper we examine C. I. Lewis's view on the roleof coherence – what he calls ''congruence'' – in thejustification of beliefs based on memory ortestimony. Lewis has two main theses on the subject. His negativethesis states that coherence of independent items ofevidence has no impact on the probability of a conclusionunless each item has some credibility of its own. Thepositive thesis says, roughly speaking, that coherenceof independently obtained items of evidence – such asconverging memories or testimonies – raises (...) the probabilityof a conclusion to the extent sufficient for epistemicjustification, or, to use Lewis's expression, ''rationaland practical reliance''.It turns out that, while thenegative thesis is essentially correct, astrong positive connection between congruence andprobability – a connection of the kind Lewis ultimatelyneeds in his validation of memory – is contingent on thePrinciple of Indifference. In the final section we assess therepercussions of the latter fact for Lewis's theory in particularand for coherence justification in general. (shrink)

This classic study of Santayana was the first book to appear in the _Arguments of the Philosophers_ series. Growing interest in the work of this important American philosopher has prompted this new edition of the book complete with a new preface by the author reassessing his own ideas about Santayana and reflecting the new interest in the philosopher's work. A select bibliography of works published about Santayana since the book's first appearance is also included.

W. B. Gallie's words about Peirce's cosmology—"the black sheep or white elephant of his philosophical progeny" (1952, p. 216)—have often been quoted, usually as a preface to giving a better account of the animal. That he attributed the view to 'contemporary philosophers' and did not assert it himself has usually been ignored. True, Gallie did argue that the "cosmology is a failure, and an inevitable failure" (p. 236), but he also said that Peirce himself "recognized … that his work in (...) this field was imperfect and sketchy" (p. 215), and he concluded the chapter, and his book, with an extremely sympathetic account of all that is nevertheless of enduring value in that failure. After studying Peirce's writings of his.. (shrink)

In this paper I shall speak sympathetically of a hedonistic theory of intrinsic value which, ignoring any other such theories, I shall simply call the hedonistic theory of value. How far I am finally committed to it will partly appear at the end.

If the work carried out to gain a detailed understanding of the process of photosynthesis, and probably other types of bioenergetic conversions as well, fulfills the criteria of a molecular biology, and if the groups funding this research and those who worked in the laboratory regarded it as such, why has it been necessary for me to argue here that bioenergetics should always have been counted as part of - indeed, may have been in the forefront in establishing — the (...) molecular biology tradition? Why have the investigators themselves not insisted on correcting the historical record that has emerged thus far? I would like to offer two reasons: one institutional, the other scientific. (shrink)