The operation of the human intellect is twofold, however; first, simple perception, 'simple apprehension,' the 'simple gaze of indivisibles' and second, composition and division or judgment. In considering the principles of human knowledge it is therefore necessary to distinguish simple principles from complex principles or axioms. It is evident, however, that being is absolutely first of all complex as well as incomplex principles. "That which first falls under apprehension is being, the understanding of which is included in all things whatsoever (...) man apprehends. Therefore, the first indemonstrable principle is the same cannot be affirmed and denied at the same time, which is based on the constitutive intelligibility of being and non-being: and on this principle all others are based.". (shrink)

According to St. Thomas Aquinas, "that which is said to exist through any nature is called a suppositum or subject of that nature. For example, that which has the nature of horse is said to be a subject or suppositum of equine nature." Subjects or supposita, moreover, occupy all the room there is in the Thomistic universe, since existence belongs properly only to individual subjects. These may be simple, as in the case of separate intelligences or composite as in the (...) case of inanimate and animate substances: "existence belongs properly to subsisting things, whether they be simple, as in the case of separate substances, or composite, as in the case of material substances. For the act of existing belongs properly to that which has existence: that is, to that which subsists in its own existence.". (shrink)

Cognitive representation is the single most important explanatory notion in the sciences of the mind and has served as the cornerstone for the so-called 'cognitive revolution'. This book critically examines the ways in which philosophers and cognitive scientists appeal to representations in their theories, and argues that there is considerable confusion about the nature of representational states. This has led to an excessive over-application of the notion - especially in many of the fresher theories in computational neuroscience. Representation Reconsidered shows (...) how psychological research is actually moving in a non-representational direction, revealing a radical, though largely unnoticed, shift in our basic understanding of how the mind works. (shrink)

This philosophical study addresses the implications of the legal case Stratechuk v. Board of Education, ruling that a policy prohibiting the performance of religious-themed holiday music did not violate the United States Constitution. Two questions are investigated: the differences between the classroom study and public performance of religious music, and the study of holiday music as a subgenre of religious music. Conclusions suggest that a school policy delineating between the rehearsal and performance of sacred music fails to appreciate the interrelationship (...) of these musical practices. While this type of policy attempts to resolve controversy by moving sacred music out of public performance spaces it does not succeed in addressing the underlying philosophical tensions involved in the curricular use of sacred music. Further, a policy that allows the musical celebration of only secular aspects of particular holidays unnecessarily privileges secular over religious meanings and thus limits students’ contextual understanding of the holiday. The academic performance of sacred music within the comprehensive study of a given holiday should not constitute an endorsement of particular religious beliefs, or violate an appropriate position of religious neutrality. (shrink)

Imagery has played an important, albeit controversial, role in the study of memory psychophysics. In this commentary we critically examine the available data bearing on whether pictorial based depictions of remembered perceptual events are activated and scanned in each of a number of different psychophysical tasks.

The last two decades have seen two significant trends emerging within the philosophy of science: the rapid development and focus on the philosophy of the specialised sciences, and a resurgence of Aristotelian metaphysics, much of which is concerned with the possibility of emergence, as well as the ontological status and indispensability of dispositions and powers in science. Despite these recent trends, few Aristotelian metaphysicians have engaged directly with the philosophy of the specialised sciences. Additionally, the relationship between fundamental Aristotelian concepts—such (...) as "hylomorphism", "substance", and "faculties"—and contemporary science has yet to receive a critical and systematic treatment. _Neo-Aristotelian Perspectives on Contemporary Science _aims to fill this gap in the literature by bringing together essays on the relationship between Aristotelianism and science that cut across interdisciplinary boundaries. The chapters in this volume are divided into two main sections covering the philosophy of physics and the philosophy of the life sciences. Featuring original contributions from distinguished and early-career scholars, this book will be of interest to specialists in analytical metaphysics and the philosophy of science. (shrink)

Experiments may contribute to understanding the basic processes of cultural evolution. We drew features from previous laboratory research with small groups in which traditions arose during several generations. Groups of four participants chose by consensus between solving anagrams printed on red cards and on blue cards. Payoffs for the choices differed. After 12 min, the participant who had been in the experiment the longest was removed and replaced with a naı¨ve person. These replacements, each of which marked the end of (...) a generation, continued for 10 – 15 generations, at which time the day’s session ended. Time-out duration, which determined whether the group earned more by choosing red or blue, and which was fixed for a day’s session, was varied across three conditions to equal 1, 2, or 3 min. The groups developed choice traditions that tended toward maximizing earnings. The stronger the dependence between choice and earnings, the stronger was the tradition. Once a choice tradition evolved, groups passed it on by instructing newcomers, using some combination of accurate information, mythology, and coercion. Among verbal traditions, frequency of mythology varied directly with strength of the choice tradition. These methods may be applied to a variety of research questions. D 2004 Elsevier Inc. All rights reserved. (shrink)

As a retired professor, I join in the growing concerns among educators, and others, about plagiarism, especially now that AI tools like ChatGPT are so readily available. However, I feel more caution is needed, regarding temptations to rely on supposed automatic detection tools, like Turnitin, to solve the problems. Students can be unfairly accused if such tools are used unreflectingly. The Toronto Star's online version of this published Op Ed is available at the link shown below. The version attached here (...) is a pre-print, which also includes annotations for my references, which are not displayed in the published version. (shrink)

Roman Frigg and others have developed a general epistemological argument designed to cast doubt on the capacity of a broad range of mathematical models to generate “decision relevant predictions.” In this article, we lay out the structure of their argument—an argument by analogy—with an eye to identifying points at which certain epistemically significant distinctions might limit the force of the analogy. Finally, some of these epistemically significant distinctions are introduced and defended as relevant to a great many of the predictive (...) mathematical modeling projects employed in contemporary climate science. (shrink)

The publication of this unique three-volume set represents the culmination of years of work by a large number of scholars, researchers, and professionals in the field of moral development. The literature on moral behavior and development has grown to the point where it is no longer possible to capture the “state of the art” in a single volume. This comprehensive multi-volume Handbook marks an important transition because it provides evidence that the field has emerged as an area of scholarly activity (...) in its own right. Spanning many professional domains, there is a striking variety of issues and topics surveyed: anthropology, biology, economics, education, philosophy, psychology, psychiatry, sociology, social work, and more. By bringing together work on diverse topics, the editors have fostered a mutually-beneficial exchange not only between alternative approaches and perspectives, but also between “applied” and “pure” research interests. The Theory volume presents current and ongoing theoretical advances focusing on new developments or substantive refinements and revisions to existing theoretical frameworks. The Research volume summarizes and interprets the findings of specific, theory-driven, research programs; reviews research in areas that have generated substantial empirical findings; describes recent developments in research methodology/techniques; and reports research on new and emerging issues. The Application volume describes a diverse array of intervention projects — educational, clinical, organizational, and the like. Each chapter includes a summary report of results and findings, conceptual developments, and emerging issues or topics. Since the contributors to this publication are active theorists, researchers, and practitioners, it may serve to define directions that will shape the emerging literature in the field. (shrink)

ABSTRACT Internalization is an important yet puzzling and undertheorized element in Nietzsche's moral psychology. The aim of this article is to resolve some textual puzzles by way of shedding light on Nietzsche's views on the general nature of internalization, and how it relates to other significant concepts deployed in his thought such as bad conscience, the pathos of distance, the will to power, and the ascetic ideal. I begin by providing a brief interpretation of internalization that is somewhat more perspicuous (...) than exists in the literature. I then make a case for the claim that the consequences of internalization are dependent upon the nature of the attitudes that get redirected inward. This insight allows us to explain why Nietzsche does not give a uniform account of all instances of internalization, and provides resources to give a richer and more satisfying interpretation of his moral psychological and ethical thought. (shrink)

William M. Epstein charges that most current social welfare programs are not held to credible standards in their design or their results. Rather than spending less on such research and programs, however, Epstein suggests we should spend much more, and do the job right. The American public and policymakers need to rely on social science research for objective, credible information when trying to solve problems of employment, affordable housing, effective health care, and family integrity. But, Epstein contends, politicians treat (...) welfare issues as ideological battlegrounds; they demand immediate results from questionable data and implement policies long before social researchers can complete their analyses. Social scientists often play into the political agenda, supporting poorly conceived programs and doing little to test and revise them. Analyzing Aid to Families with Dependent Children (AFDC) and the recent welfare reform act, Food Stamps, Medicaid, job training, social services, and other programs, Epstein systematically challenges the conservative’s vain hope that neglect is therapeutic for the poor, as well as the liberal’s conceit that a little bit of assistance is sufficient. (shrink)

Esfeld has proposed a minimalist ontology of nature called ‘super-Humeanism’ that purports to accommodate quantum phenomena and avoid standard objections to neo-Humean metaphysics. I argue that Esfeld’s sparse ontology has counterintuitive consequences and generates two self-undermining dilemmas concerning the nature of time and space. Contrary to Esfeld, I deny that super-Humeanism supports an ontology of microscopic particles that follow continuous trajectories through space.

This article reports the results of a study of confirmational response bias among social work journals. A contrived research paper with positive findings and its negative mirror image were submitted to two different groups of social work journals and to two comparison groups of journals outside social work. The quantitative results, suggesting bias, are tentative; but the qualitative findings based upon an analysis of the referee comments are clear and consistent. Few referees from prestigious or nonprestcgrous social work journals prepared (...) reviews that were knowledgeable, scientifically astute, or objective. The best reviews came from journals outside of soccal work or from journals that are accepted as social work journals but originate with other disciplines. (shrink)

In this paper my aim is to get clearer on what eliminative materialism actually does and does not entail. I look closely at one cluster of views that is often described as a form of eliminativism in contemporary philosophy and cognitive science and try to show that this characterization is a mistake. More specifically, I look at conceptions of eliminativism recently endorsed by writers such as Edouard Machery, Paul Griffiths, Valerie Hardcastle and others, and argue that although these views do (...) endorse the elimination of something, they offer only what I will call a sort of category dissolution, and should be treated as something altogether different from traditional eliminativism. Spelling out the main contrast between eliminative materialism proper and this alternative view, and defending the need to keep them distinct, is my primary objective. As I show, a central irony is that proponents of the problematic outlook often insist that divergent things should not be classified together under a single label. By characterizing their own views as a form of eliminativism, they commit a fundamental error that they themselves argue should not be made. While my focus here is on eliminative materialism, the error I intend to highlight appears across various discussions about alleged eliminativism of all sorts of things. (shrink)

The wave function of quantum mechanics can be understood in terms of the dispositional role it plays in the dynamics of a distribution of matter in three-dimensional space (or four-dimensional spacetime). There is more than one way, however, of specifying its dispositional role. This paper considers Suárez’s theory of ‘Bohmian dispositionalism’, in which the particles are endowed with their own ‘Bohmian dispositions’, and Simpson’s theory of ‘Cosmic Hylomorphism’, in which the particle configuration comprises a hylomorphic substance which has an intrinsic (...) power. I argue that Bohmian dispositionalism fails to capture intuitively correct counterfactuals about what would happen in Small Worlds which have only a small number of particles, but that this problem is avoided by Cosmic Hylomorphism, in which the cosmic power manifests a teleological process. (shrink)

This article reports original research examining characteristics of the active followers of the American animal rights movement. Typical respondents were Caucasian, highly educated urban professional women approximately thirty years old with a median income of $33,000. Most activists think of themselves as Democrats or as Independents, and have moderate to liberal political views. They were often suspicious of science and made no distinctions between basic and applied science, or public versus private animal-based research. The research suggests that animal rights activism (...) is in part a symbolic manifestation of egalitarian social and political views concerning scientific and technological change. (shrink)

Aristotle, Rhetoric I: A Commentary begins the acclaimed work undertaken by the author, later completed in the second (1988) volume on Aristotle's Rhetoric. The first Commentary on the Rhetoric in more than a century, it is not likely to be superseded for at least another hundred years.

The nature of consciouness or human awareness is one of the problems of perennial concern to philosphers and psychologists alike. Here is a systematic critical and comparative study the nature of human awareness according to the most influential school of classical Indian thought. After introducing the Advaita Philosophical system and indicating the place of consciouness in this system the author presents a detailed discussion of the Advaitin`s unique non-dual understanding of man`s basic intelligence. He continues with and analysis of the (...) Advaitin`s hierarchical vision of waking dream and dreamless sleep experience and compares this analysi,. (shrink)

Ancients and moderns alike have constructed arguments and assessed theories on the basis of common sense and intuitive judgments. Yet, despite the important role intuitions play in philosophy, there has been little reflection on fundamental questions concerning the sort of data intuitions provide, how they are supposed to lead us to the truth, and why we should treat them as important. In addition, recent psychological research seems to pose serious challenges to traditional intuition-driven philosophical inquiry. Rethinking Intuition brings together a (...) distinguished group of philosophers and psychologists to discuss these important issues. Students and scholars in both fields will find this book to be of great value. (shrink)

Socrates (469-399 BC) is one of history's most enigmatic figures. Our knowledge of him comes to us second-hand, primarily from the philosopher Plato, who was Socrates' most gifted student, and from the historian and sometime-philosopher Xenophon, who counted himself as a member of Socrates' inner circle of friends. We also hear of Socrates in one comic play produced during his lifetime (Aristophanes' Clouds) and in passing from the philosopher Aristotle, a student of Plato. Socrates is a figure of enduring interest. (...) He is often considered the father of Western Philosophy, yet the four most famous accounts we have of him present a contradictory, confusing picture. Just who was Socrates? A brilliant philosopher, at times confounding and infuriating, morally serious and yet ironic; the ever-worldly man, sometime mystic, and uncommon martyr depicted by Plato? Or did Plato conflate Socrates' views with his own startling genius, as Aristotle suggests? Was So rates instead the less impressive, more mundane man whose commonsense impressed the laconic Xenophon? Or was Socrates the charlatan, the long-winded phony of Aristophanes' play? The Socratic works of Diogenes Laertius (3rd century AD), Libanius (AD 314 -- c. 393), Maximus of 'Tyre (2nd century AD), and Apuleius (born c. AD 125) add important dimensions to the portrait of Socrates: Diogenes Laertius' Life of Socrates emphasizes Socrates' deep ethical nature and his extraordinary personality; Libanius' Apology of Socrates is based on sources now lost to us; Maximus of Tyre's Whether Socrates Did the Right Thing When He Did Not Defend Himself makes the star ling claim (against testimony of Plato and Xenophon) that Socrates never spoke athis own trial; from Apuleius' On the God of Socrates we hear at length of Socrates' infamous daimonion: the "divine sign" only mentioned elsewhere, the sign that warned Socrates against certain courses of action. In short, from these four texts we are reintroduced to Socrates, and new wrinkles are added to an already intriguing historical figure. (shrink)

The primitive ontology approach to quantum mechanics seeks to account for quantum phenomena in terms of a distribution of matter in three-dimensional space and a law of nature that describes its temporal development. This approach to explaining quantum phenomena is compatible with either a Humean or powerist account of laws. In this paper, I offer a powerist ontology in which the law is specified by Bohmian mechanics for a global configuration of particles. Unlike in other powerist ontologies, however, this law (...) is not grounded in a structural power that is instantiated by the global configuration. Instead, I combine the primitive ontology approach with Aristotle’s doctrine of hylomorphism to create a new metaphysical model, in which the cosmos is a hylomorphic substance with an intrinsic power to choreograph the trajectories of the particles. (shrink)