Our aim in this paper is to explicate some unexpected and striking similarities and equally important differences, which have not been discussed in the literature, between Wittgenstein's methodology and the approach of Chinese Chan or Japanese Zen Buddhism. We say ?unexpected? similarities because it is not a common practice, especially in the analytic tradition, to invest very much in comparative philosophy. The peculiarity of this study will be further accentuated in the view of those of the ?old school? who see (...) Wittgenstein as a logical positivist, and Zen as a religious excuse for militarism or sadomasochism. If the second claim were true, the following investigation would not only be futile but also impossible. That the first claim, concerning the ?old school? perspective on Wittgenstein, is incorrect, we will demonstrate in the ensuing discussion. By now more experts have come to accept this claim and we hope that our comparative perspective will add even more momentum. (shrink)

To study the L shi chunqiu (or L -shih ch'un-ch'iu. Master L 's Spring and Autumn Annals is to enter into the tumultuous but progressive times of the Warring States period (403-221 BCE). 1 This period is commonly referred to as 'the pre-Qin period' because of the fundamental changes that occurred after the Qin unification. Liishi chunqiu was probably completed, in 241 BCE, by various scholars at the estate of L Buwei (L Pu-wei) the prime minister of Qin and tutor (...) to the Qin child King, Zheng. 2 It is one of the few pre-Qin texts that dates itself; the date, though not precise, is given in the xuyi chapter. 3 A decade after the completion of the L shi chunqiu, King Zheng began the ensuing 9 years of fervent warfare that led to his unification of the empire in 221 BCE. Before the political unification, L shi chunqiu created a philosophical consolidation. 4 The Liishi chunqiu performed an important function in the literary and political education of the young King Zheng. More importantly, it provided a philosophical understanding of and justification for a unified empire which left its mark on the young King, and subsequent Han philosophy. After the unification of the empire, King Zheng took the title Qin shihuangdi (First-generation Emperor of Qin), and he established the insignia of water for the imperial emblems, employing concepts from Liishi chunqiu's yingtong (responding and identifying) chapter which describe the succession of dynasties according to the timely cycle of the five phases (wuxing) to justify his new dynasty. 5. (shrink)

History of science students will want to read this book. Professor Zuo animates the life, career, and thought of SHEN Gua in this delightful historical, biographical work. SHEN Gua embodied the classical spirit of the scholar-official during the Song dynasty. Shen is the author of Brush Talks from Dream Brook, a canonical text in the study of the history of science in China and in the Notebook style of writing. Zuo argues, using a double-narrative structure, that Shen’s intellectual life and (...) career are fused in his scientific empiricism. This book is a complete study containing a List of Tables and Figures, three pages of Acknowledgments, a List of terms. (shrink)

The Early Han enjoyed some prosperity while it struggled with centralization and political control of the kingdom. The Later Han was plagued by the court intrigue, corrupt eunuchs, and massive flooding of the Yellow River that eventually culminated in popular uprisings that led to the demise of the dynasty. The period that followed was a renewed warring states period that likewise stimulated a rebirth of philosophical and religious debate, growth, and innovations. Alan K. L. Chan and Yuet-Keung Lo's Philosophy and (...) Religion in Early Medieval China is a welcome addition to the growing body of literature on medieval China. It is a companion volume to their coauthored work, Interpretation and Literature in Early .. (shrink)

In this paper, I argue that the performance stories in the Zhuangzi, and the Butcher Ding story, emphasize an activity meditation practice that places the performer in a mindfulness flow zone, leading to graceful, efficacious, selfless, spontaneous, and free action. These stories are metaphors showing the reader how to attain a meditative state of focused awareness while acting freely in a flow experience. From my perspective, these metaphors are not about developing practical or technical skills per se. My argument challenges (...) a strict instrumental reading. Although instrumental reasoning can easily lead one to focus on the pragmatic outcomes depicted in these stories (See Eno, “Cook Ding’s Dao;” Callahan, “Cook Ding’s Life;” and Robins, “Beyond Skill”), the proposed pragmatic outcomes are merely a kind of collateral result of effortless, free actions, in the flow experience. The metaphors of Butcher Ding, the Lüliang rapids swimmer, the Wheelwright Bian, the Woodcarver Qing, the cicada catcher, the naked artist and so on are used to show the reader a way to engage in free and graceful action in the flow experience. Zhuangzi is not concerned about developing labour skills. He criticizes such skills; seen below when the Butcher claims to have “… left skill behind …” (進乎技矣) (Graham, Chuang-tzu, 63), and chapter five notes that “… skill is a peddler” (工為商) (Watson, Complete, 75). (shrink)

This paper examines Confucian, Daoist and Legalist view of self-realization zide 自得.

This essays attempts to bridge the debate between Hu Shih and D.T. Suzuki concerning the role of history vs. practice in Chan/Zen Buddhism.

This essay attempts to reconcile the debate between Hu Shi's historical perspective and D.T. Suzuki's practice perspective concerning Zen Buddhism.

This paper challenges the view that justice leads to or generates peace. Islamic, Hindu, Buddhist, Confucian, Daoist and Chinese military philosophical perspectives on violence and peace are reviewed. Based on insights derived from these Asian traditions concerning the relationship between violence and peace, the author argues that the quest for world peace is not attainable. The author proposes that people need to direct their attention, energy and action to support personal and community peace, and to support justice, which entails legitimate (...) and sanctioned acts of violence, and just war. (shrink)

This collection of original essays presents diverse perspectives on the hybrid, evolving traditions of Confucianism. The chapters explore contemporary harmony across philosophy, religion, politics, linguistics, diplomacy, international relations, and education, with writers from numerous cultural and national backgrounds.

This paper refutes the hypothesis that Shang and Zhou law or penal law originated with the Miao tribe. After examining the sociological theory that custom is the basis of law, I focus on the role of ritual-action and law in Shang and Zhou China embodied in the military, the administrative operations at court, and in the records and literature, to show that the scientific position provides a reasonable interpretation that the Shang people originated their own law. The evidence for Shang (...) and Zhou law is examined. Finally, I critique the hypothesis for the non-Chinese origin of Shang law. (shrink)

This is a book review of Becoming Bamboo....

While supporting the cosmopolitan pursuit of a world that respects all rights and interests, James D. Ingram believes political theorists have, in their approach to this project, compromised its egalitarian and emancipatory principles. Focusing on recent debates without losing sight of cosmopolitanism's ancient and Enlightenment roots, Ingram confronts the philosophical difficulties of defending universal ideals and the implications for ethics and political theory. In morality as in politics, theorists have generally focused first on discovering universal values and second on (...) their implementation. Ingram argues that only by prioritizing the development and articulation of universal values through political action in the fight for freedom and equality can theorists do justice to these efforts and cosmopolitanism's universal vocation. Only by proceeding from the local to the global, from the bottom up rather than from the top down, on the basis of political practice rather than moral ideals, can we salvage moral and political universalism. In this book, Ingram provides the clearest, most systematic account yet of this schematic reversal and its radical possibilities. (shrink)

Physicists use different theories to describe the world on different scales. In particular, they use the standard model of particle physics at very high energies, but move to various effective field theories, such as quantum electrodynamics, when modelling lower energy scattering processes. One way to explain this methodological fact is pragmatic in spirit. According to this view, physicists move to an effective field theory at lower energies in order to extract predictions and qualitative understanding which would be difficult or impossible (...) to extract directly from a more fundamental theory. By contrast, another way of accounting for the methodological data is metaphysical in spirit. On this view, the reason that physicists use different theories at different scales is that the world actually exhibits different nomic structure on different scales. These two positions have recently been thrown into sharp relief in a debate between Woodward (2016) and Batterman (2021), with Woodward taking the pragmatist line and Batterman the metaphysical line. One difficulty with the metaphysical answer is that its content is unclear: in what sense exactly could an effective field theory provide a better representation of the nomic structure of the world in its domain of applicability than our world’s fundamental theory? This talk attempts to provide an answer to this question by developing a simple metaphysical model. I start by assuming a set of possible worlds which are nomically possible according to some fundamental theory (I suggest that one is free to adopt either a Humean or Non-Humean view of these fundamental nomic necessities). I then introduce an equivalence relation between possible worlds: two worlds are scale-E equivalent if they assign the same values to physical quantities below energy scale E (up to some finite level of precision P). The key question now is whether this relation induces equivalence classes on the set of nomically possible worlds. I argue that in the case of current quantum field theories this does indeed occur, as evidenced by the possibility of “integrating out” high energy degrees of freedom in the renormalisation group framework. The formation of equivalence classes in the fundamental theory's possibility space indicates that some of its high energy features do not make a difference to its low energy dynamical behaviour. This suggests the following reading of the claim that an effective field theory provides a better representation of the nomic structure of the world in its domain of applicability: the solutions of the effective field theory stand in one-to-one correspondence with equivalence classes induced by the scale-E equivalence relation, whereas the fundamental theory overcounts the physical possibilities which are relevant at scale E. In this sense, the effective field theory provides a more natural representation of low energy physics than the fundamental theory. I conclude by explaining how this metaphysical model offers a reduction compatible understanding of multiple realisability, once again pointing to renormalisation group results in quantum field theory to support this. (shrink)

Geography and Ethics examines the place of geography in ethics and of ethics in geography by drawing together specially commissioned contributors from distinguished scholars from around the world.

The process of antigenic variation in parasitic African trypanosomes is a remarkable mechanism for outwitting the immune system of the mammalian host, but it requires a delicate balancing act for the monoallelic expression, folding and transport of a single variant surface glycoprotein (VSG). Only one of hundreds of VSG genes is expressed at time, and this from just one of ≈15 dedicated expression sites. By switching expression of VSGs the parasite presents a continuously shifting antigenic facade leading to prolonged chronic (...) infections lasting months to years. The basics of VSG structure and switching have been known for several decades, but recent studies have brought higher resolution to many aspects this process. New VSG structures, in silico modeling of infections, studies of VSG codon usage, and experimental ablation of VSG expression provide insights that inform how this remarkable system may have evolved. (shrink)

The perturbative approach to quantum field theory has long been viewed with suspicion by philosophers of science. This article offers a diagnosis of its conceptual problems. Drawing on Norton’s discussion of the notion of approximation I argue that perturbative QFT ought to be understood as producing approximations without specifying an underlying QFT model. This analysis leads to a reassessment of common worries about perturbative QFT. What ends up being the key issue with the approach on this picture is not mathematical (...) rigour, or the threat of inconsistency, but the need for a physical explanation of its empirical success. 1Three Worries about Perturbative Quantum Field Theory2The Perturbative Formalism 2.1Expanding the S-matrix2.2Perturbative renormalization3Approximations and Models4Perturbative Quantum Field Theory Produces Approximations5The Real Problem. (shrink)

Thinking About Thinking: Mind and Meaning in the Era of Techno-Nihilism addresses our existential crisis by reminding us of the conditions for meaning that have been obscured by the modern technological mentality. Madden weaves together disparate insights from Wittgenstein, Hegel, Aristotle, Heidegger, Merleau-Ponty, Nietzsche, Sophocles, and others in an attempt to account for our mindedness in terms of its inextricable connection to a world capable of inspiring our care. The mind is not a discrete entity locked behind the skull or (...) withdrawn into a ghostly realm, but a participation in an inheritance (biological and cultural) held in common with other participants, and taking responsibility for that world is crucial for the meaning. The ever-increasing technological mediation of our lives undermines this worldliness. We are subsequently "losing our minds," and as our mindedness fades, so goes our sense of dignity and value. Madden makes this case deploying insights from phenomenology, analytic philosophy, Aristotelianism, neuroscience, and cognitive science, and along the way confronts the mind-body problem, freedom, artificial intelligence, transhumanism, and nihilism. More importantly, he invites the reader into an accessible dialogue concerning issues of grave importance to the meaning of our lives. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:TOWARD A GENERAL THEORY OF FICTION by James D. Parsons When nelson Goodman writes, "All fiction is literal, literary falsehood," he seems to be disregarding at least one noteworthy tradition.1 The tradition I have in mind includes works by Jeremy Bendiam, Hans Vaihinger, Tobias Dantzig, Wallace Stevens, and a host ofother writers in many fields who have been laboring for more man two centuries to clear the ground (...) for a general theory of fiction. Such a general dieory would, if its exponents are right about its relevemce, be situated at the very heart of die law, literature, religion, science, mathematics — in fact, of humem life itself. Fiction dien would be no neirrow litereiry falsehood, but a kind of pressure, eis Wedlace Stevens said, which die imagination exerts "against die pressure of reality," and which "helps us to live our lives,"2 or, in Hans Vaihingens metaphor, "a scaffolding afterwards to be demolished" 3 — that is, elfter it heis served its constructive purpose. A fiction is a vitally useful creation of die mind corresponding to nothing in the real world. Most people eire aware of some of these fictions, from the perfect geometric figures of Euclid to the black box of contemporary axiomatics. There are many odiers. The notion diat all human beings are equal before die law is a fiction that can serve opposing purposes: it can work as an instrument for securing greater justice in the courts and in society, or it can function as ceimouflage, helping to perpetuate em unjust legal system and em oppressive social order — emd probably in any actual situation it serves both purposes at once. In die science of mechanics the idea of a pure vacuum, in which moving objects meet with no resistance, was for some centuries a useful fiction diat made possible the exact mathematiced analysis of motion in memy forms — another useful fiction. The notion of normality in psychology — mat diere is a universal standard of reference for human behavior — is stdl utilized by clinical and laboratory workers in the field, in spite of the metssive sociological emd ethnographic criticisms that have been leveled against it. In science generally, the idea that 92 James D. Parsons93 diere is a community of experts who by dieir combined influence decide what the trudi is in every field is a fiction diat seems to have come to the end of its usefulness, diough some philosophers have written about it as if it were a reality and not a fiction at edl. The fictions I have cited so far are none of them literary, nor être diey fedse in the ordinetry meaning of the word. They are simply not true; they describe nothing mat exists, except in die mind, emd cem be considered false only if one forgets what they eire emd tries, illegitimately, to apply tests of trudi to them in a direct way. Among the fictions mat might be called literary are the fictions derived from mydis. Now, a myth is a story told in answer to a question or a series of questions that has never been asked, eidier about the real world or (most likely) about the perennial performance of a ritual. The mydi is designed to forestall the questioning, because the questions that might be raised would be too embarrassing or because questions about some aspects of reality ceuinot be formulated without distorting our relation to them. These are the aspects of reedity that can be viewed only out of die corner of the eye, that disappear when we focus our gaze upon diem, and mat can be identified only indirectly.4 The more explicitly fictional devices, too, of poetry, drama, and the novel develop out of the attempt to achieve some sort of cognizeuice of the seune aspects of reality that are related in mydis. I do not meetn to imply that literature, of which mydi is a part, is concerned only with such disconcerting or evanescent aspects of reality. Literature, like all the great realms of culture, is concerned with the whole of reality. It has to be, omerwise its more passionate, its more ediereed concerns would have no lodging place, no environment in which to maintain... (shrink)

Often Bertrand Russell defends his view that names differ from descriptions in that names have meaning but descriptions do not by using a “proof.” Recently in this journal it has been debated whether Russell's “proof” fails or not. The familiar objection to Russell's argument is that it is circular or it involves a sense/reference equivocation. Avrum Stroll suggests a novel criticism by making use of a “mirror argument“ which attempts to show that Russell's argument can be used to conclude that (...) "Scott" has no meaning, and that thus the argument proves too much or nothing. Robert Fahrnkopf defends Russell's argument, but, I believe, he does not go far enough in his defense. So it will be useful to carry this debate a few steps further. (shrink)

James Connelly and Giuseppina D'Oro present a new edition of R. G. Collingwood's classic work of 1933, supplementing the original text with important related writings from Collingwood's manuscripts which appear here for the first time. The editors also contribute a substantial new introduction. The volume will be welcomed by all historians of twentieth-century philosophy.

The use or Puritan allegory is what lifts "The Last Hurrah," "By Love Possessed," "Invisible Man," and "Herzog" to the level of serious and lasting importance.

Some scholars have argued that CEOs may have excessive influence on their foundation's trustees to give away a portion of company profits to charitable causes in order to gain access to elite circles or support the CEO's personal causes. This may result in charitable contributions that ultimately serve the personal interests of the CEOs without regard to corporate interests or social needs. We examine the extent that CEOs appear to direct charitable giving to be compatible with their own personal interests, (...) and if CEO participation on the foundation board affects the relationship between CEO personal interests and charitable giving. Using a sample of 160 corporate foundations, our results showed that CEOs' interests, as measured by membership in different non-profit organizations, was associated with foundation charitable giving. This association decreased, but was not eliminated, when CEOs were absent from the foundation board. Implications of these findings for researchers and managers are discussed in regards to both agency theory and stewardship theory. (shrink)

An artificial general intelligence (AGI) might have an instrumental drive to modify its utility function to improve its ability to cooperate, bargain, promise, threaten, and resist and engage in blackmail. Such an AGI would necessarily have a utility function that was at least partially observable and that was influenced by how other agents chose to interact with it. This instrumental drive would conflict with the strong orthogonality thesis since the modifications would be influenced by the AGI’s intelligence. AGIs in highly (...) competitive environments might converge to having nearly the same utility function, one optimized to favorably influencing other agents through game theory. Nothing in our analysis weakens arguments concerning the risks of AGI. (shrink)

This chapter identifies some themes in British idealism, especially those which resonate in contemporary debates, through an examination of T.H. Green, F.H. Bradley and J.M.E. McTaggart. It focuses primarily on metaphysics and epistemology, supplemented by discussion of the ethics of Green and Bradley. In characterizing British idealism in more detail, it is important to start with T.H. Green, whose importance lay both in his philosophical thought, and also in his active engagement with Oxford local politics, educational standards and school reform, (...) and issues of social justice, the common good and the recognition theory of rights. Green's major philosophical monograph, published posthumously in 1883, was Prolegomena to Ethics. This can be seen as a broadly Kantian account of the presuppositions of knowledge. The two main claims that concern us here are, first, that the real consists in relations and, secondly, that the related whole constitutes an “eternal consciousness”. (shrink)

James D. Reid - The Early Heidegger and Medieval Philosophy: Phenomenology for the Godforsaken - Journal of the History of Philosophy 45:4 Journal of the History of Philosophy 45.4 673-674 Muse Search Journals This Journal Contents Reviewed by James D. Reid Metropolitan State College of Denver S. J. McGrath. The Early Heidegger and Medieval Philosophy: Phenomenology for the Godforsaken. Washington, D.C.: The Catholic University of America Press, 2006. Pp. xx + 268. Cloth, $69.95. Taking its clues from the (...) scholarly work of Kisiel, van Buren, and others on the religious origins of early Heidegger's phenomenology, blending philosophical interpretation and biographical insight, and drawing fruitfully from a wide range of historical and philosophical sources, McGrath's The Early Heidegger and Medieval Philosophy offers a wide-ranging account of Heidegger's.. (shrink)

In this paper I wish to comment upon the use of polemical argument in philosophy of education and education. Like Foucault, I believe that a whole morality is at stake because polemical argument obfuscates the search for truth at the expense of truth and the other’s veracity, integrity and dignity. The use of polemics is illustrated by two arguments. The first general argument is taken from an attack upon Albert Camus by the British writer Colin Wilson. The second more particular (...) example is taken from attacks in New Zealand by the State Department of Education upon the educational ideas of the novelist and educator Sylvia Ashton-Warner. Finally I discuss how polemics might be countered in education. (shrink)

Aldo Leopold’s “Land Ethic” centers on the maxim: “A thing is right when it tends to preserve the integrity, stability, and beauty of the biotic community. It is wrong when it tends otherwise.” I contribute to the critical appraisal of this maxim by providing answers to the following questions: (1) what is referred to by the phrase “the integrity, stability, and beauty of the biotic community”? (2) What “things” tend to preserve or threaten the integrity, stability, and beauty ofthe biotic (...) community? (3) Are the integrity, stability, and beauty ofthe biotic community goods such that preserving them is right and failing to do so wrong? (shrink)

In 1997, David Armstrong argued that the world is a world of states of affairs. In his latest book, Truth and Truthmakers, he remains strongly committed to the existence of states of affairs, despite now advocating an ontology in which they are not needed, 'as an ontological extra'. States of affairs remain needed, Armstrong says, 'to act as truthmakers for predicative truths'. In this paper, I attempt to shed light on what Armstrong might mean by this claim. While there is (...) a straightforward sense in which states of affairs are not needed in Armstrong's amended ontology, I suggest that Armstrong might be charitably interpreted in a manner that justifies his claim. However, in clarifying the manner in which states of affairs remain needed in Armstrong's ontology, it becomes unclear whether they are needed in any 'deep' sense, or rather are merely parochial to his ontology. I examine Armstrong's rejection of Resemblance Nominalism on the grounds that it does not provide adequate 'minimal' truthmakers. I then argue that he has significant additional work to do in explaining this concept before his rejection of Resemblance Nominalism can be justified, and thus before the need for states of affairs can be asserted generally, rather than just within particular ontologies, such as Armstrong's amended one. (shrink)

Heidegger's Moral Ontology offers the first comprehensive account of the ethical issues that underwrite Heidegger's efforts to develop a novel account of human existence. Drawing from a wide array of source materials from the period leading up to the publication of Being and Time, and in conversation with ancient, modern, and contemporary contributions to moral philosophy, James D. Reid brings Heidegger's early philosophy into fruitful dialogue with the history of ethics, and sheds fresh light on such familiar topics as (...) Heidegger's critique of Husserl, his engagement with Aristotle, his account of mortality, the role played by Kant in the genesis of Being and Time, and Heidegger's early reflections on philosophical language and concepts. This lively book will appeal to all who are interested in Heidegger's early phenomenology and in his thought more generally, as well as to those interested in the nature, scope, and foundations of ethical life. (shrink)

Lyotard talks of performativity or the subsumption of education to the efficient functioning of the social system. Education is no longer to be concerned with the pursuit of ideals such as that of personal autonomy or emancipation, but with the means, techniques or skills that contribute to the efficient operation of the state in the world market and contribute to maintaining the internal cohesion and legitimation of the state. But this requires individuals of a certain kind -- not Kantian autonomous (...) persons but Foucault's normalized and governable individuals. In constituting such individuals discourse is critically important. But how discourse effects this through the force of language is not fully developed by Foucault. This paper draws upon the performative account of language offered by John Austin to develop more fully comments made by Foucault on the force or effects of language in constituting normalized and governable individuals for the march of performativity. (shrink)

HISTORY, PHILOSOPHY, CRITICISM. Philosophy has a history because human life is historical. This truism assumes a deeper, more puzzling, and unsettling significance in the programmatic section 6 of Sein und Zeit, which promises nothing less than a Destruktion of the history of philosophy centered on a few pivotal figures and guided by the problem of temporality as the horizon and transcendental condition of any understanding and explicit interpretation of the sense of being. If the Seinsfrage cannot be formulated, let alone (...) answered, without this detour through the history of ontology, it is precisely because the philosophizing human being is its past, because the philosopher's past does not merely trail behind the present as a foregone conclusion but "always already advances ahead of it." Every effort to free ourselves from tradition and to begin with a tabula rasa "is pervaded by traditional concepts and...horizons and traditional angles of approach." An understanding shaped and governed by the past plays its enabling role whether the individual recognizes and welcomes it or not, whether he makes the past an object of study and cultivates an interest in tradition or abandons history to the historian or philosopher. An individual or a people or an entire era can lack historical consciousness, philosophy of history, and historiography, and can remain indifferent to tradition only because the human being is historical "in the ground of its being.". (shrink)

Fichte’s Jena Wissenschaftslehre is among the most significant products of that immensely fertile period spanning the publication of Kant’s first Critique and Hegel’s Phenomenology. Like many of Kant’s earliest disciples and critics, Fichte was preoccupied with puzzles that arose in connection with certain distinctions presupposed or drawn by Kant throughout the writings of the Critical period. Among the many distinctions developed with great care in the three Critiques, the most important for Fichte were those drawn between the various powers or (...) faculties of the human mind. Fichte came to recognize that a well-grounded philosophical science would have to account for the complex structure of human subjectivity without dividing the mind into a mere aggregate of lifeless mental faculties. As Fichte famously put it in the Grundlage, the aim of the Wissenschaftslehre is to introduce into “the whole human being that unity and connection that so many systems lack.” Despite obvious Romantic overtones, this quest for a single, unified account of the human mind amounted to the demand for a strictly scientific reconstruction of the Critical philosophy. On Fichte’s view, philosophy would be able to come forward as a rigorous science of living subjectivity, with the force and evidence of geometry, only as a closed system of propositions derived from a self-evident first principle. (shrink)

Claude Lefort's rethinking of ‘the political’ has been highly fruitful for political theory, yet its politics remain unclear. It has inspired transformative, radical-democratic projects, but has also served as a basis for more liberal conceptions. This article explores the sources and implications of this ambiguity by setting Lefort's work against the backdrop of the anti-totalitarian moment in French political thought and the trajectories of two of his students, Miguel Abensour and Marcel Gauchet. It emerges that although Lefort's democratic theory cannot (...) be reduced to a defensive liberalism, neither is it as expansive as some might hope. (shrink)

The centrally recognized theoretical achievement that enabled the Higgs boson discovery in 2012 was the hypothesis of its existence, made by Peter Higgs in 1964. Nevertheless, there is a significant body of comparably important theoretical work prior to and after the Higgs boson hypothesis. In this article we present an additional perspective of how crucial theory work was to the genesis of the Higgs boson hypothesis, especially emphasizing its roots in Landau's theory of phase transitions and subsequent theoretical work on (...) superconductivity. A detailed description is then given of the opposition to the Higgs boson hypothesis by many researchers, giving evidence to its speculative nature. And finally, it is discussed the importance of theory work in the decades after the hypothesis in order to make possible the experimental discovery of the Higgs boson. (shrink)

The Book Provides A Genealogy Of `Dialectical Materialism` By Tracing The Development Of Marxist Ideas From Their Origins In German Philosophical Thought To The Ideology Of The Socio-Democratic Groups In Russia In The 1890S, From Which Lenin And The Revolutionary Generation Emerged. It Reconstructs Marx`S Original Conceptions And Examines The Modifications That Were Made To Them By Himself And By His Russian Followers, Which Eventually Gave Rise To The Doctrine Of `Dialectical Materialism`, Expounded By Plekhanov. Condition Good.

Aldo Leopold’s “Land Ethic” centers on the maxim: “A thing is right when it tends to preserve the integrity, stability, and beauty of the biotic community. It is wrong when it tends otherwise.” I contribute to the critical appraisal of this maxim by providing answers to the following questions: what is referred to by the phrase “the integrity, stability, and beauty of the biotic community”? What “things” tend to preserve or threaten the integrity, stability, and beauty ofthe biotic community? Are (...) the integrity, stability, and beauty ofthe biotic community goods such that preserving them is right and failing to do so wrong? (shrink)

Despite being an established and accepted scientific theory for 150 years, repeated public polls show that evolution is not believed by large numbers of people. This essay examines why people do not accept evolution and argues that its poor representation in some science textbooks allows misconceptions, established and reinforced in early childhood, to take hold. There is also a lack of up‐to‐date examples of evidence for evolution in school textbooks. Poor understanding by science graduates and teachers of the nature of (...) science and incorrect definitions by them of key terminology, serve only to undermine efforts to improve public understanding of evolution. This paper has several recommendations, including the introduction of evolution to primary age children and a call to bring evolution back as the central tenet of biology. (shrink)

In Victor Hugo’s novel, Notre-Dame de Paris, 1482, the priest says that, alas, ‘this will destroy that’, meaning that the book upon which his hand was placed would destroy the building opposite. He is looking out of a window at the immense Cathedral of Notre-Dame (Hugo, 1967, p. 197). If the cathedral is a library to be read by the religious, and if the church is the symbol of authority and the repository of medieval knowledge, then the priest means not (...) only that the book, printing and new literacy would undermine the church’s authority, but that human thought will undermine the church’s expression of its authority (Bolter, 1991). The priest continues: the principal idea of each generation would no longer write itself with the same material and in the same way, that the book of stone, so solid and durable, would give place to the book made of paper, yet made more solid and durable. (Hugo, 1967, p. 199; Bolter’s 1991 translation). (shrink)

Cosmopolitanism is attractive as a normative orientation, but the historical record of actual cosmopolitanisms, like that of practical universalisms more generally, is not encouraging. When they have not been merely empty, cosmopolitanisms' ostensibly universal values have too been often co-opted by dominant powers, making them into ideologies of domination. My question here is not whether but how to embrace cosmopolitanism so as to avoid these perversions. The key, I argue, is to focus on the processes through which their ostensibly universal (...) values are challenged and appropriated from below, in struggles against exclusion, domination and exploitation. This means understanding cosmopolitanism not as a plan, project or design, but as a process and practice of contestation. In order to be truly universalistic and inclusive, cosmopolitanism must be political and its politics must be contestatory. (shrink)

In Victor Hugo’s novel, Notre-Dame de Paris, 1482, the priest says that, alas, ‘this will destroy that’, meaning that the book upon which his hand was placed would destroy the building opposite. He is looking out of a window at the immense Cathedral of Notre-Dame (Hugo, 1967, p. 197). If the cathedral is a library to be read by the religious, and if the church is the symbol of authority and the repository of medieval knowledge, then the priest means not (...) only that the book, printing and new literacy would undermine the church’s authority, but that human thought will undermine the church’s expression of its authority (Bolter, 1991). The priest continues: the principal idea of each generation would no longer write itself with the same material and in the same way, that the book of stone, so solid and durable, would give place to the book made of paper, yet made more solid and durable. (Hugo, 1967, p. 199; Bolter’s 1991 translation). (shrink)

Many student papers in applied ethics tend to be pure opinion or pure application of one of the traditional moral theories without any serious involvement. In addition, there exists a significant gap between the way professional ethicists write and the way students think about ethical issues. In order to address these two issues, this paper describes two modifications. The first involves beginning a research paper assignment by asking students to write a “moral story,” a story that deals with a serious (...) contemporary moral problem. The second involves shifting away from a model where students are asked to determine the “correct” answer to an ethical problem to a balance scale model of moral reasoning, i.e., one that places the emphasis on determining which arguments have the weightier conclusion. (shrink)

This synthesis of 5 prominent conflict management paradigms uses power differential as the single most contributing variable to their process and outcome of conflict. Efforts of scholars to integrate or synthesize conflict paradigms have been unsuccessful or clumsy by the scholars’ own assessments. The 5 selected paradigms represent an interdisciplinary set of normative and descriptive paradigms from different social contexts and intellectual frameworks. The 5 share the common traits of rival goals, three levels of socially constructed power differential, and outcomes (...) relative to the total value of the rival goal. An inverse relationship between power differential and the total value of conflict outcomes is supported by all 5 paradigms and empirical data. Explanatory metatheory is the methodology used for synthesis. An increase in power differential results in a decrease in total value of the rival goal. Power differential is constructed using Max Weber’s ideal-type method. The power differentials are abstracted from the paradigms themselves. Empirical work form secondary sources and case studies complete the analysis. (shrink)

How do we establish the relevance of a moral consideration when doing so is problematic? How are conflicts among relevant considerations properly resolved? James D. Wallace maintains that a successful ethical theory should be able to answer these important questions. Nevertheless, he argues, the leading contemporary moral theories do not satisfactorily address them. In this book, Wallace criticizes the standard philosophical accounts of how we should resolve problems of moral relevance and moral conflict. He proceeds by looking at such (...) accounts as utilitarianism, Kantian moral theory, and intuitionism, and by providing an extended evaluation of Henry Sidgwick's moral epistemology. According to Wallace, these approaches pose difficulties because they all assume that there exist fixed, unchanging standards, rules, or methods that give us explicit directions for the solution of such problems. He then goes on to develop his own, "contextualist," approach, which combines elements of both Aristotelian and pragmatic views. To solve new problems, he asserts, we must adapt what we have learned from past problems to novel circumstances, sometimes appreciably changing our ways of dealing with certain kinds of issues. In adapting our ways of dealing with these issues to unprecedented problems, and in dealing with the conflicts that arise from unprecedented juxtapositions of considerations, we alter and even reform morality. (shrink)