What is the proper role of politics in higher education? Many policies and reforms in the academy, from affirmative action and a multicultural curriculum to racial and sexual harassment codes and movements to change pedagogical styles, seek justice for oppressed groups in society. They understand justice to require a comprehensive equality of membership: individuals belonging to different groups should have equal access to educational opportunities; their interests and cultures should be taken equally seriously as worthy subjects of study, their persons (...) treated with equal respect and concern in communicative interaction. Conservative critics of these egalitarian movements represent them as dangerous political meddling into the disinterested pursuit of knowledge. They cast the pursuit of equality as a threat to freedom of speech and academic standards. In response, some radical advocates of such programs agree that the quest for equality clashes with free speech, but view this as an argument for sacrificing freedom of speech. (shrink)
In a recent articles David Mouton has argued that immortality is compatible with one sort of physicalism. I believe that he fails to establish this thesis and that, moreover, this article contains several misconceptions having to do with the topic of immortality.
This article is made available under Creative Commons licence CC BY-NC-ND, which permits non-commercial reproduction and distribution of the work, in any medium, provided the original work is not altered or transformed in any way, and that the work is properly cited.
Feminist philosophy of religion as a subject of study has developed in recent years because of the identification and exposure of explicit sexism in much of the traditional philosophical thinking about religion. This struggle with a discipline shaped almost exclusively by men has led feminist philosophers to redress the problematic biases of gender, race, class and sexual orientation of the subject. Anderson and Clack bring together new and key writings on the core topics and approaches to this growing field. (...) Each essay exhibits a distinctive theoretical approach and appropriate insights from the fields of literature, theology, philosophy, gender and cultural studies. Beginning with a general introduction, part one explores important approaches to the feminist philosophy of religion, including psychoanalytic, poststructualist, postmetaphysical, and epistemological frameworks. In part two the authors survey significant topics including questions of divinity, embodiment, autonomy and spirituality, and religious practice. Supported by explanatory prefaces and an extensive bibliography which is organized thematically, Feminist Philosophy of Religion is an important resource for this new area of study. (shrink)
In this engaging book, Douglas Anderson begins with the assumption that philosophy—the Greek love of wisdom—is alive and well in American culture. At the same time, professional philosophy remains relatively invisible. Anderson traverses American life to find places in the wider culture where professional philosophy in the distinctively American tradition can strike up a conversation. How might American philosophers talk to us about our religious experience, or political engagement, or literature—or even, popular music? Anderson’s second aim is (...) to find places where philosophy happens in nonprofessional guises—cultural places such as country music, rock’n roll, and Beat literature. He not only enlarges the tradition of American philosophers such as John Dewey and William James by examining lesser-known figures such as Henry Bugbee and Thomas Davidson, but finds the theme and ideas of American philosophy in some unexpected places, such as the music of Hank Williams, Tammy Wynette, and Bruce Springsteen, and the writingsof Jack Kerouac.The idea of “philosophy Americana” trades on the emergent genre of “music Americana,” rooted in traditional themes and styles yet engaging our present experiences. The music is “popular” but not thoroughly driven by economic considerations, and Anderson seeks out an analogous role for philosophical practice, where philosophy and popular culture are co-adventurers in the life of ideas. Philosophy Americana takes seriously Emerson’s quest for the extraordinary in the ordinary and James’s belief that popular philosophy can still be philosophy. (shrink)
The Saami assert that "to move on is better than to stay put" (jot'tit lea buorit go orrot). The senior (in more ways than one) author, Myrdene Anderson, found as a Saami ethnographer that her life history resonated well with this Saami philosophy. In addition, Anderson had adopted from her own heritage the adage that "one can't hit a moving target". The Saami would also be comfortable with that formula. Together, one might minimally collapse and paraphrase both adages (...) as: "a rolling agent invests in the moment". Devika Chawla, the junior author, interrogates Anderson in nuancing this philosophy. To what degree is our research overdetermined and underdetermined by such factors as life history, culture, personality, and narrative reflections? The inquiry proceeds to unpack the opacities and transparencies in semiosic constructions. (shrink)
Metaphysics and language: Quine, W. V. O. On the individuation of attributes. Körner, S. On some relations between logic and metaphysics. Marcus, R. B. Does the principle of substitutivity rest on a mistake? Van Fraassen, B. C. Platonism's pyrrhic victory. Martin, R. M. On some prepositional relations. Kearns, J. T. Sentences and propositions.--Basic and combinatorial logic: Orgass, R. J. Extended basic logic and ordinal numbers. Curry, H. B. Representation of Markov algorithms by combinators.--Implication and consistency: Anderson, A. R. Fitch (...) on consistency. Belnap, N. D., Jr. Grammatical propaedeutic. Thomason, R. H. Decidability in the logic of conditionals. Myhill, J. Levels of implication.--Deontic, epistemic, and erotetic logic: Bacon, J. Belief as relative knowledge. Wu, K. J. Believing and disbelieving. Kordig, C. R. Relativized deontic modalities. Harrah, D. A system for erotetic sentences. (shrink)
The posterior cortex, hippocampus, and prefrontal cortex in the Leabra architecture are specialized in terms of various neural parameters, and thus are predilections for learning and processing, but domain-general in terms of cognitive functions such as face recognition. Also, these areas are not encapsulated and violate Fodorian criteria for modularity. Anderson's terminology obscures these important points, but we applaud his overall message.
In barely the space of one generation, Athens was transformed from a conventional city-state into something completely new--a region-state on a scale previously unthinkable. This book sets out to answer a seemingly simple question: How and when did the Athenian state attain the anomalous size that gave it such influence in Greek politics and culture in the classical period? Many scholars argue that Athens's incorporation of Attica was a gradual development, largely completed some two hundred years before the classical era. (...)Anderson, however, suggests that it is not until the late sixth century that we see the first systematic attempts by the Athenian polis to integrate all of Attica. Anderson first takes issue with the prevailing view of Cleisthenes' landmark political reforms of 508-7 b.c., arguing that they were animated by a more comprehensive vision of regional political community in Attica. The Athenians' strengthened the state by establishing institutional mechanisms that would allow inhabitants of the Attic periphery to participate as never before in the life of the center. The creation of a suitable physical setting for the new order was accompanied by religious, military, and symbolic innovations. Regional participation in Athenian affairs was stimulated by encouraging the Attic populace to imagine themselves, for the first time ever, as members of a single, like-minded, self-governing political community. Greg Anderson is Assistant Professor of Classics and History, University of Illinois at Chicago. (shrink)
How do the ways we argue represent a practical philosophy or a way of life? Are concepts of character and ethos pertinent to our understanding of academic debate? In this book, Amanda Anderson analyzes arguments in literary, cultural, and political theory, with special attention to the ways in which theorists understand ideals of critical distance, forms of subjective experience, and the determinants of belief and practice. Drawing on the resources of the liberal and rationalist tradition, Anderson interrogates the (...) limits of identity politics and poststructuralism while holding to the importance of theory as a form of life. Considering high-profile trends as well as less noted patterns of argument, The Way We Argue Now addresses work in feminism, new historicism, queer theory, postcolonialism, cosmopolitanism, pragmatism, and proceduralism. The essays brought together here--lucid, precise, rigorously argued--combine pointed critique with an appreciative assessment of the productive internal contests and creative developments across these influential bodies of thought. Ultimately, The Way We Argue Now promotes a revitalized culture of argument through a richer understanding of the ways critical reason is practiced at the individual, collective, and institutional levels. Bringing to the fore the complexities of academic debate while shifting the terms by which we assess the continued influence of theory, it will appeal to readers interested in political theory, literary studies, cultural studies, gender studies, and the place of academic culture in society and politics. (shrink)
This essay examines the role of data and program?code archives in making economic research ?replicable.? Replication of published results is recognized as an essential part of the scientific method. Yet, historically, both the ?demand for? and ?supply of? replicable results in economics has been minimal. ?Respect for the scientific method? is not sufficient to motivate either economists or editors of professional journals to ensure the replicability of published results. We enumerate the costs and benefits of mandatory data and code archives, (...) and argue that the benefits far exceed the costs. Progress has been made since the gloomy assessment of Dewald, Thursby and Anderson some 20 years ago in the American Economic Review, but much remains to be done before empirical economics ceases to be a ?dismal science? when judged by the replicability of its published results. (shrink)
My concern here is with the way a new American medical discourse in the Philippines fabricated and rationalized images of the bodies of the colonized and the subordinate colonizers. I am interested in reading the reports of biological experiments as discursive constructions of the American colonial project, as attempts to naturalize the power of foreign bodies to appropriate and command the Islands. The origin of the American colonial enterprise at a time when science lent novel force and legitimacy to public (...) policy gave scientists and doctors an opportunity to construct a new physiology and pathology of colonialism. The medical laboratory thus became an important site for the construction of the social space of interaction between American and Filipino bodies.5 The Filipino emerged in this period as a potentially dangerous part of the zoological realm, while the American colonizer became a resilient racial type, no longer inevitably susceptible to the tropical climate but vulnerable to the crowd of invisible, alien parasites newly associated with native bodies. This new medical discourse in the tropics accorded with a broad shift in the language and practices of medical science that occurred at the end of the nineteenth century. Generally, the medical concern with constitutions and climate gave way to a greater interest in the specific microbial causation of individual disease. At the same time, the colonial doctor’s anecdotes and clinical impressions seemed less convincing, and increasingly the laboratory was called on to authenticate knowledge. Warwick Anderson is a medical doctor who is completing his doctorate in the history and sociology of science at the University of Pennsylvania. His current project is the politics of disease theory in southeastern Asia. (shrink)
Heikki Ikäheimo and Arto Laitinen (eds), Recognition and Social Ontology Content Type Journal Article Category Book Review Pages 134-137 Authors Sybol Cook Anderson, St. Mary's College of Maryland, USA Journal Critical Horizons: A Journal of Philosophy & Social Theory Online ISSN 1568-5160 Print ISSN 1440-9917 Journal Volume Volume 13 Journal Issue Volume 13, Number 1 / 2012.
A distinguished political philosopher with years of experience teaching in undergraduate liberal arts programs, Anderson shows how the ideal of practical reason can reconcile academia’s research aims with public expectations for universities: the preparation of citizens, the training of professionals, the communication of a cultural inheritance. It is not good enough, he contends, to simply say that the university should stick to the great books of the classic tradition, or to denounce this tradition and declare that all important questions (...) are a matter of personal or cultural choice. By applying the methods of practical reason, instead, teachers and students will think critically about the essential purposes of any human activity and the underlying arguments of any text. (shrink)
Part of understanding the functional organization of the brain is understanding how it evolved. This talk presents evidence suggesting that while the brain may have originally emerged as an organ with functionally dedicated regions, the creative re-use of these regions has played a significant role in its evolutionary development. This would parallel the evolution of other capabilities wherein existing structures, evolved for other purposes, are re-used and built upon in the course of continuing evolutionary development (“exaptation”: Gould & Vrba 1982). (...) There is psychological support for exaptation in cognition (e.g. Cosmides 1989), theoretical reason to expect it (Anderson 2003; in press-a; in press-b) and neuroanatomic evidence that the brain evolved by preserving, extending, and combining existing network components, rather than by generating complex structures de novo (Sporns & Kötter 2004). However, there has been little evidence that integrates these perspectives, bringing such an account of the evolution of cognitive function into the realm of cognitive neuroscience (although see, e.g., Barsalou 1999). (shrink)
For the least the last 10 years, there has been growing interest in, and grow- ing evidence for, the intimate relations between more abstract or higher order cognition—such as reasoning, planning, and language use—and the more con- crete, immediate, or lower order operations of the perceptual and motor sys- tems that support seeing, feeling, moving, and manipulating. A sub-field of the larger research program in embodied cognition (Clark, 1997, 1998; Wilson, 2001; Anderson, 2003, 2007d, 2008; Gibbs, 2006), this work (...) has generally pro- ceeded under the banner of grounded cognition, and works to support the claim that thinking is inherently tied to—grounded in—perceiving and acting. Thus, Glenberg and Kaschak (2002) discuss “grounding language in action”; Gallese and Lakoff (2005) argue that concepts are “grounded in the sensory–motor sys- tem;” and Barsalou (1999) at various times talks of “grounding cognition in perception,” “grounding conceptual knowledge in modality-specific systems” (Barsalou et al., 2003), and most recently simply of “grounded cognition” (Barsalou, 2008). (shrink)
Verbin, N., Divinely abused: a philosophical perspective on Job and his kin Content Type Journal Article DOI 10.1007/s11153-010-9262-5 Authors A. K. Anderson, Department of Religion, Wofford College, 429 N. Church St., Spartanburg, SC 29303, USA Journal International Journal for Philosophy of Religion Online ISSN 1572-8684 Print ISSN 0020-7047.
Recent years have witnessed a resurgence of scholarly interest in the work of Johann Georg Hamann, across disciplines. New translations of work by and about Hamann are appearing, as are a number of books and articles on Hamann’s aesthetics, theories of language and sexuality, and unique place in Enlightenment and counter-Enlightenment thought. Edited by Lisa Marie Anderson, Hamann and the Tradition gathers established and emerging scholars to examine the full range of Hamann’s impact—be it on German Romanticism or on (...) the very practice of theology. Of particular interest to those not familiar with Hamann will be a chapter devoted to examining—or in some cases, placing—Hamann in dialogue with other important thinkers, such as Socrates, David Hume, Friedrich Nietzsche, Martin Buber, Franz Rosenzweig, and Ludwig Wittgenstein. (shrink)
Deland S. Anderson traces the origin of the idea, "God is dead," in the philosophy of G.W.F. Hegel. Focusing on issues of language, life, and learning, Anderson presents an integrated perspective on the death of God in Hegel's philosophy as it emerged in the early years at Jena. He argues that Hegel's pronouncement of the death of God was the beginning of his radically innovative system of speculative discourse, which revolutionized not only philosophy byt the wider culture as (...) well. (shrink)
This concise and penetrating analysis introduces students to the life and thought of one of the giants of twentieth-century French intellectual life. Portraying Raymond Aron as a great defender of reason, moderation, and political sobriety in an era dominated by ideological fervor and philosophical fashion, Brian Anderson demonstrates the centrality of political reason to Aron's philosophy of history, his critique of ideological thinking, his meditations on the perennial problems of peace and war, and the nature of conservative liberalism.
R. Lanier Anderson presents a new account of Kant's distinction between analytic and synthetic judgments, and provides it with a clear basis within traditional logic. He reconstructs compelling claims about the syntheticity of elementary mathematics, and re-animates Kant's arguments against traditional metaphysics in the Critique of Pure Reason.
This volume contains two major manuscript notebooks of Jonathan Edwards—"Natural Philosophy" and "The Mind"—as well as a number of shorter manuscript writings connected with his scientific interests and philosophical development. Several of the shorter papers have not previously been published, notably Edwards’ letter on the "flying" spider, an essay on light rays, and a brief but important set of philosophical notes written near the end of his life. Wherever possible the works have been newly transcribed from manuscript originals. Wallace (...) class='Hi'>Anderson has collected, edited, and presented them here in a thoroughly authentic and readable text. Each of the major works in this volume and each group of related writings are preceded by detailed discussion of manuscript sources and dates. In his introduction Anderson makes these the basis for a revised account of the chronology of Edwards’ early writings and a deeper investigation of their biographical and historical context. Also included in the introduction are a new appraisal of Edwards’ efforts and achievements in science and an analysis of the developmental of his philosophical views. Anderson concludes from his research that Edwards was an enthusiastic, though untrained, investigator in the Newtonian tradition and that he grappled with the major metaphysical problems raised by this tradition. The papers reveal with special clarity the fertile and inquiring mind of our leading eighteenth-century philosopher-theologian. _Wallace E. Anderson_ is associate professor of philosophy at Ohio State University. (shrink)
This review essay explores Josiah Young's project of developing a liberatory Pan-Africanism that is attuned to cultural diversity and Victor Anderson 's advocacy of postmodern cultural criticism in African - American religious thought. After situating African - American religious thought as a branch of Africana thought, the author examines these two religious thinkers' work as an effort to forge a position on African - American religious thought--including its relation to theology--in an age where even theory is treated as a (...) god that is about to die. At the conclusion, secularism emerges as a religious project that normatively undergirds the methodological dimensions of these works. (shrink)
Max Anderson and Peter Escher's The MBA Oath addresses the need for a set of ethical standards to provide guidance to MBA graduates as they go about their everyday professional business. Their oath is relevant to the concerns of others in business but clearly was inspired by the special problems they encountered in the classroom as members of the Harvard MBA class of 2009. The oath and the book itself evolved from the financial meltdown of 2008 for which MBAs (...) often felt that they were being held accountable. Our review begins with the oath itself. Then we turn to the rest of the book in which we have organized our comments around its strengths and weaknesses. (shrink)
Is the history of philosophy primarily a contribution to PHILOSOPHY or primarily a contribution to HISTORY? This paper is primarily contribution to history (specifically the history of New Zealand) but although the history of philosophy has been big in New Zealand, most NZ philosophers with a historical bent are primarily interested in the history of philosophy as a contribution to philosophy. My essay focuses on two questions: 1) How did New Zealand philosophy get to be so good? And why, given (...) that is so good (a point I am at pains to establish), has it apparently had so slight a cultural impact within New Zealand itself? Did we get the wrong Anderson – the uninspiring William, who was Professor at Auckland, rather than his talented younger brother John, who had such a huge cultural influence as Professor of Philosophy at Sydney? Perhaps but that can only be part of the story since we managed to attract even bigger stars, (notably Karl Popper) as well as breeding bigger talents of our own (Prior, Baier, Bennett, Mulgan, Hursthouse, Waldron and many more). Do we export our best talent? Sometimes – but the stars that stay and the stars who arrive don’t seem to have much impact in New Zealand itself however brightly they shine in the international philosophical firmament. Is it too esoteric? Perhaps, but esoteric philosophy can still have a cultural impact, witness, Moore, Popper and the younger Anderson. Is it, like many of New Zealand’s cultural products (from romance novels to movies), primarily intended for an international audience? That’s a large part of the answer but only a part. Another part of the answer is that philosophy HAS had a cultural impact but that impact is not readily apparent. For NZ philosophers have been less keen to push their ideological barrows and more keen to produce critical thinkers, and critical thinkers don’t all think alike. The logician George Hughes was apparently a life-changing teacher not because he had a nostrum but because he taught people to think. As one of his students said ‘the only ism you believe in is the syllogism’. On the whole the history of New Zealand Philosphy is a ‘From Log Cabin to White House’ tale, ‘From colonial obscurity through struggle and adversity to philosophical excellence’. But there are shadows in the picture. Some departments have nearly come to grief through bureaucratic and political misadventures, and it is hard to resist the suspicion that there is often an element of hostility to philosophers on the part of both university bureaucrats and fellow-academics. I speculate as to why this is the case (we are too argumentative and don’t confine our argumentative tendencies to the cloister) but conclude with some upbeat reflections. on the future of New Zealand Philosophy. (shrink)
The correspondence between Edgar Anderson and Ernst Mayr leading into their 1941 Jesup Lectures on “Systematics and the Origin of Species” addressed population thinking, the nature of species, the relationship of microevolution to macroevolution, and the evolutionary dynamics of plants and animals, all central issues in what came to be known as the Evolutionary Synthesis. On some points, they found ready agreement; for others they forged only a short term consensus. They brought two different working styles to this project (...) reflecting their different appreciations of what was possible at this point in evolutionary studies. For Mayr, it was a focused project with definitive short term conclusions imminent while Anderson viewed it as an episode in an ongoing historical process that, while exciting and suggestive, remained openended. Thus, Mayr and Anderson represent two distinct perspectives on the Evolutionary Synthesis in formation; by understanding both of their points of view, we can grasp more fully the state of evolutionary theory at this key moment. (shrink)
Tracing the contributions of Edgar Anderson (1897-1969) of the Missouri Botanical Garden to the important discussions in evolutionary biology in the 1940s, this paper argues that Anderson turned to corn research rather than play a more prominent role in what is now known as the Evolutionary Synthesis. His biosystematic studies of Iris and Tradescantia in the 1930s reflected such Synthesis concerns as the species question and population thinking. He shared the 1941 Jesup Lectures with Ernst Mayr. But rather (...) than preparing his lectures as a potentially key text in the Synthesis, Anderson began researching Zea mays -- its taxonomy, its origin, and its agronomic role. In this study, Anderson drew on the disciplines of taxonomy, morphology, genetics, geography, anthropology, archaeology, and agronomy among others in his own creative synthesis. Though his maize research in the 1940s represented the most sustained work of his career, Anderson was also drawn in many directions during his professional life. For example, he enjoyed teaching, working with amateurs, and popular writing. (shrink)
Quine has argued that modal logic began with the sin of confusing use and mention. Anderson and Belnap, on the other hand, have offered us a way out through a strategy of nominahzation. This paper reviews the history of Lewis's early work in modal logic, and then proves some results about the system in which "A is necessary" is intepreted as "A is a classical tautology.".
An argument that Pamela Sue Andersonâs critique of Irigaray commits her to a version of the Ideal Observer Theory, a theory Anderson rejects. This paper was delivered in the APA Pacific 2007 Mini-Conference on Models of God.
I wish to expose the possibility of a Kantian feminism made actual by Pamela Sue Anderson’s recent book Re-visioning Gender in Philosophy of Religion: Reason, Love and Epistemic Locatedness. In this paper I show how Kantian philosophy structures Anderson’s project, and I argue that in embodying the spirit of Kantian critique, this project may be used to turn that spirit against the letter of its expression in an act that would claim Kant for feminism.
Wherever you turn your eyes the world can shine like transfiguration. You don’t have to bring a thing to it except a little willingness to see. Only, who could have the courage to see it?—Marilynne RobinsonMarilynne Robinson, Gilead (London: Virago Press, 2004), p. 280.Preamble: Going the Bloody Hard WayThe writings of Pamela Sue Anderson and Gillian Howie have been, and continue to be, important in helping to shape the development of my own philosophical vision. Yet my commitment to (a (...) fairly traditional) theism marks a point of departure between my work and theirs. Given their quite reasonable disinclination to persist with traditional theism, especially its concept of divine transcendence,Not only does an uncritical approach to the theistic conception of divine transcendence serve to sacralise hierarchical relationship between men and women, such that the latter is subordinate to the former, it also, as Anderson reminds us, sustains epistemic and practical norms that quietly yet pot. (shrink)