The Intellectualist thesis that know-how is a kind of propositional knowledge faces a simple problem: For any proposition p, it seems that one could know p without knowing how to do the activity in question. For example, it seems that one could know that w is a way to swim even if one didn't know how to swim oneself. In this paper I argue that this “sufficiency problem” cannot be adequately addressed by appealing to practical modes of presentation.

Anti-Intellectualists about know-how , following Ryle, hold that knowing how to do something is simply having the ability to do it. With qualifications, I defend this traditional view. The central motivation is drawn from observations about what is involved in learning to do something. Two sorts of ability are distinguished and the thesis is defended against putative counterexamples.

An account of the distinction between singular and general propositions should reflect the core ideas that have motivated the distinction. Those core ideas can be appreciated independently of many commitments regarding the metaphysics of propositions, but theorists with differing views on the latter have given quite different explanations of what it is for a proposition to be singular or general. Many of those explanations turn out not to reflect the core ideas adequately after all, either by misclassifying certain propositions or (...) by failing to be sufficiently informative. A more satisfactory account can be formulated by more directly elaborating on the background ideas motivating the distinction. The resulting account not only does better than its competitors, but is compatible with various views on the metaphysics of propositions. (shrink)

The purpose of the present study was to identify the sources of social support for feminist issues in Israel. Attitudes toward these issues as social problems and toward feminism as a social movement were examined through a questionnaire administered to 2,097 university students studying in the Tel Aviv area in 1985-1986. The study found that Israeli students who considered gender discrimination in promotion and prohibitions against abortion severe social problems were more likely to be on the political left, nonreligious or (...) secular, and generally tolerant of difference and open to change. Support for the perception of violence against women as a social problem was stronger than for the other two issues and cut across the dominant cleavages in Israeli society. Students do not connect violence against women with gender inequality. These findings and their significance for the development of feminism in Israel are discussed within the framework of Gamson and Modigliani's analysis of the culture of policy issues. (shrink)

Cohle is at ease with his lack, and his ease enables him to remain fixated on the desire of the other. This is precisely what makes Cohle the better detective, indeed the True Detective. It is because Cohle himself is unable to experience guilt— the true sign of any noir hero. Gilles Deleuze argues that the core structure of the detective's search for truth follows an Oedipal trajectory. Sophocles' classic myth of Oedipus presents the basic structure of the detective genre. (...) Cohle develops a philosophy, specifically what is referred to as anti‐natalism, or the belief that human beings should not procreate. The Lacanian philosopher Alenka Zupancic points out that Oedipus was the first noir hero precisely because in Oedipus the hero is also the villain— the two become indistinguishable. Cohle can read the signs all around him, however he has surpassed Oedipus. The ending of season one represents the ending of Cohle's trajectory of a psychotic subject. (shrink)

How can African philosophy of education contribute to contemporary debates in the context of complexities, dilemmas and uncertainties in African higher education? The capacity for self-reflection, self-evaluation and self-criticism enables African philosophy of higher education to examine and re-examine itself in the context of current issues in African higher education. The reflective capacity is in line with the Socratic dictum 'know thy self.' African Higher Education in the 21st Century: Epistemological, Ontological and Ethical Perspectives responds to the demands for reflection (...) and self-knowledge by drawing from ontology, epistemology and ethics in an attempt to address issues that affect African higher education as they connect with the past, present and future. (shrink)

The present book is a sequel to Ephraim Chamiel's two previous works The Middle Way and The Dual Truth-studies dedicated to the "middle" trend in modern Jewish thought, that is, those positions that sought to combine tradition and modernity, and offered a variety of approaches for contending with the tension between science and revelation and between reason and religion. The present book explores contemporary Jewish thinkers who have adopted one of these integrated approaches-namely the dialectical approach. Some of these (...) thinkers maintain that the aforementioned tension-the rift within human consciousness between intellect and emotion, mind and heart-can be mended. Others, however, think that the dialectic between the two poles of this tension is inherently irresolvable, a view reminiscent of the medieval "dual truth" approach. Some thinkers are unclear on this point, and those who study them debate whether or not they successfully resolved the tension and offered a means of reconciliation. The author also offers his views on these debates. This book explores the dialectical approaches of Rav Kook, Rav Soloveitchik, Rabbi Abraham Joshua Heschel, Samuel Hugo Bergman, Leo Strauss, Ernst Simon, Emil Fackenheim, Rabbi Mordechai Breuer, his uncle Isaac Breuer, Tamar Ross, Rabbi Shagar, Moshe Meir, Micah Goodman and Elchanan Shilo. It also discusses the interpretations of these thinkers offered by scholars such as Michael Rosenak, Avinoam Rosenak, Eliezer Schweid, Aviezer Ravitzky, Avi Sagi, Binyamin Ish-Shalom, Ehud Luz, Dov Schwartz, Rabbi Yuval Cherlow, Lawrence Kaplan, and Haim Rechnitzer. The author questions some of these approaches and offers ideas of his own. This study concludes that many scholars bore witness to the dialectical tension between reason and revelation; only some believed that a solution was possible. That being said, and despite the paradoxical nature of the dual truth approach (which maintains that two contradictory truths exist and we must live with both of them in this world until a utopian future or the advent of the Messiah), increasing numbers of thinkers today are accepting it. In doing so, they are eschewing delusional and apologetic views such as the identicality and compartmental approaches that maintain that tensions and contradictions are unacceptable. (shrink)

This book explores three schools of fascinating, talented, and gifted scholars who absorbed into their thought the Jewish and secular cultures of their respective homelands. They include halakhists such as Rabbi Ettlinger and Rabbi Eliezer Berkowitz; Jewish philosophers from Isaac Bernays to Yeshayau Leibowitz; and biblical commentators such as Samuel David Luzzatto and Rabbi Umberto Cassuto. Running like a thread through the analysis of the different scholars, is the attempt to conciliate Jewish orthodoxy with a wish to connect with Western (...) culture and philosophy and to accept the conclusions of scientific research. Among these attempts is Luzzatto's famous "dual truth" approach. This book is the sequel to the Ephraim Chamiel's previous book The Middle Way, which focused on the challenges faced by the members of the "Middle Trend" in nineteenth-century Jewish thought. (shrink)

The dialectical position in contemporary Jewish thout from Rav Kook to Rav Shagar.

On the background of voluntary assurances made by corporations in line with the assertions in their corporate social responsibility disclosures, we investigate which types of firms will obtain an independent certification of their corporate social responsibility disclosures. The study is based on firms listed on the Johannesburg Stock Exchange (JSE) from 2015 to 2019. Deviating from traditional regression approaches, we employ machine learning techniques and show that machine learning techniques obtain superior performance compared to traditional logistic regression at predicting the (...) likelihood of corporate social responsibility assurance by a corporation. The result also shows that large firms with high CSR score, independent board, highly leveraged and belonging to finance industry are the most likely to assure their CSR disclosures. (shrink)

The study is a response to the call for papers that focuses on African issues and discusses the issue of liberation. This paper seeks to explore the theme of liberation beginning with its definition. It will then proceed by looking at the history of Israel discussing the Egyptian bondage. The identity and role of Moses will also be explored in light of the prominent role that the Hebrew Bible gives him in the exodus motifs. It also highlights the life and (...) role of Jesus of Nazareth in human liberation. In addition it will also highlight the importance of liberation and will pay attention to the fight for freedom and independence in Africa. Finally it looks at the quest for liberation among marginalized women and children in Africa looking at their struggles in the 21st century. The essay will use examples from both theological and secular sources. The Biblical/theological examples will be drawn from the Hebrew Bible, the New Testament and commentaries. Since Africa is very big although sharing related issues, I will use specific examples from Zimbabwe and also use general information from across the continent. (shrink)

In discussion with M. Buber, F. Rosenzweig, A.J. Heschel, F. Fischer and E. Levinas, Ephraim Meir outlines a novel conception of a selfhood that is grounded in dialogical thought. He focuses on the shaping of identity in present day societies and offers a new view on identity around the concepts of self-transcendence, self-difference, and trans-difference. It is suggested that in trans-different religiosity, one may discover what unites people.

O artigo mostra que o “grego” está presente no pensamento “judaico” de Levinas e que os escritos “gregos” possuem uma dimensão “judaica”: Yafet é recebido nos alojamentos de Shem e vice-versa. A tese aqui formulada é que os escritos confessionais desenvolvem-se paralelamente aos escritos profissionais. Embora o discurso seja marcadamente diferente em cada uma das obras, e apesar de Levinas não tentar harmonizálos ou conciliá-los, ele se esforça por “enunciar em grego os princípios que a Grécia não conhece”. A sua (...) filosofia se desenvolve paralelamente à redescoberta daquilo que o Ocidente esqueceu e reprimiu: que o ser humano é criado “na imagem de Deus”. Em um pensamento de estilo inclusivo, Levinas é aqui apresentado como um viajante freqüente entre Atenas e Jerusalém, como um filósofo e um judeu; um “grego”, mas um “grego” indiscutivelmente judeu. PALAVRAS-CHAVE – Pensamento “grego”. Pensamento “hebraico”. Levinas. ABSTRACT The article shows that “Greek” is present in Levinas’s “Hebrew” thinking and that the “Greek” writings have a “Hebrew” dimension: Yafet is received in the tents of Shem and vice versa. The thesis formulated here is that the confessional writings run parallel with the professional writings. Although the discourse is quite different in both writings, and although Levinas certainly does not attempt to harmonize or to conciliate, he endeavors to “enounce in Greek the principles Greece did not know”. His philosophy was paralleled with the re-discovery of what the West forgot and repressed: that the human being is created “in God’s image.” In an inclusive thinking, Levinas is presented here as a frequent traveler between Athens and Jerusalem, as a philosopher and a Jew, a “Greek,” but undeniably a Jewish one. KEY WORDS – “Greek” thinking. “Hebrew” thinking. Levinas. (shrink)

O artigo mostra que o “grego” está presente no pensamento “judaico” de Levinas e que os escritos “gregos” possuem uma dimensão “judaica”: Yafet é recebido nos alojamentos de Shem e vice-versa. A tese aqui formulada é que os escritos confessionais desenvolvem-se paralelamente aos escritos profissionais. Embora o discurso seja marcadamente diferente em cada uma das obras, e apesar de Levinas não tentar harmonizálos ou conciliá-los, ele se esforça por “enunciar em grego os princípios que a Grécia não conhece”. A sua (...) filosofia se desenvolve paralelamente à redescoberta daquilo que o Ocidente esqueceu e reprimiu: que o ser humano é criado “na imagem de Deus”. Em um pensamento de estilo inclusivo, Levinas é aqui apresentado como um viajante freqüente entre Atenas e Jerusalém, como um filósofo e um judeu; um “grego”, mas um “grego” indiscutivelmente judeu. PALAVRAS-CHAVE – Pensamento “grego”. Pensamento “hebraico”. Levinas. ABSTRACT The article shows that “Greek” is present in Levinas’s “Hebrew” thinking and that the “Greek” writings have a “Hebrew” dimension: Yafet is received in the tents of Shem and vice versa. The thesis formulated here is that the confessional writings run parallel with the professional writings. Although the discourse is quite different in both writings, and although Levinas certainly does not attempt to harmonize or to conciliate, he endeavors to “enounce in Greek the principles Greece did not know”. His philosophy was paralleled with the re-discovery of what the West forgot and repressed: that the human being is created “in God’s image.” In an inclusive thinking, Levinas is presented here as a frequent traveler between Athens and Jerusalem, as a philosopher and a Jew, a “Greek,” but undeniably a Jewish one. KEY WORDS – “Greek” thinking. “Hebrew” thinking. Levinas. (shrink)

This book is the first greater attempt to construct a dialogical theology from a Jewish point of view. It contributes to an emerging new theology that promotes the interrelatedness of religions in which encounter, openness, and permanent learning are central. Meir analyses and critically discusses the writings of great contemporary Jewish dialogical thinkers and argues that the values of interreligious theology are moored in their thoughts.

‘AI & Law’ research has been around since the 1970s, even though with shifting emphasis. This is an overview of the contributions of digital technologies, both artificial intelligence and non-AI smart tools, to both the legal professions and the police. For example, we briefly consider text mining and case-automated summarization, tools supporting argumentation, tools concerning sentencing based on the technique of case-based reasoning, the role of abductive reasoning, research into applying AI to legal evidence, tools for fighting crime and tools (...) for identification. (shrink)

We motivate the idea that presupposition is a transparent attitude. We then explain why epistemic opacity is not a serious problem for Robert Stalnaker's theory of content and conversation. We conclude with critical remarks about John Hawthorne and Ofra Magidor's alternative theory.

New media are increasingly providing spaces and opportunities for media houses and activist groups engaged in socio-political reform in Africa. In Nigeria, social media are becoming platforms for communicating messages of resistance against oppressive political and exploitative economic power structures. This study analyzed Ogas at the top (OATT), an online puppetry series by Buni TV, as a way of examining new platforms and message content in Nigeria’s rapidly changing media sphere. Relying on semiotics and critical discourse analysis perspectives, the study (...) analyzed select episodes of the series, to gauge how producers constructed powerful visual and linguistic messages to boldly satirize social injustices perpetrated by Nigeria’s political elites. (shrink)

Philosophische Untersuchungen der mensch1ichen Freiheit hielten sich in den letzten J ahrzehnten zumeist in einem Rahmen, der durch die, sei es nachahmende sei es ablehnende, Orientierung an der empi rischen Naturwissenschaft festgelegt war. Innerhalb seiner bewegte sich das Nachdenken iiber die Freiheit in mehreren Richtungen, deren Ausgangspunkte kurz iiberblickt seien: Die allgemeine Psychologie hatte ihren Gegenstand an der Willens freiheit; sie analysierte deskriptiv und experimentell insbesondere das in Wahl, Entsch1uB, Zwecksetzung Erfahrene. Daneben standen die Bemiihungen um den Begriff der ethischen (...) Freiheit, um das Eigen tiimliche des, im Gegensatz zur Willkiir, einem als sittlich anerkannten Gesetz folgenden Willens zu bestimmen, wie um die Freiheit zu be greifen, die sich im BewuBtsein der Schuld, der Reue, der Verant wortung auftut. Zu anderen Freiheitsbegriffen wurden die historischen Geistes wissenschaften gefiihrt: im Leben der Individuen und der Volker, im Verlauf von Kulturen und Kulturzweigen tritt ein unableitbar Neues auf, - der Begrif£ des "Schopferischen" legte hier die Frage nach der Freiheit nahe. Aber auch fiir kontinuierliche Entwicklungs zusammenhange wurde der Freiheitsbegriff dort verwendet, wo sich ein historisches Objekt organisch, entelechieartig zu entfalten schien: als Freiheit galt das Determiniertsein durch ein immanentes Gesetz, das Hervorgehen des Mannigfaltigen aus der Einheit eines "Wesens". (shrink)

Introduction. The Science Question in Political Theory -- Earth to Arendt -- Vico's World of Nature -- Descartes and Democracy -- Hobbes's Worldly Geometry of Politics -- Epilogue. Science and Politics at the End of the World.