Exploring the subject of Jewish philosophy as a controversial construction site of the project of modernity, this book examines the implications of the different and often conflicting notions that drive the debate on the question of what ...

Simulation research has become a growing area of interest in the social studies in recent years. Problematically, the term simulation is used without consistency among practitioners and researchers. The conceptual confusion regarding what simulations are (or are not) muddies the field and makes it difficult for scholars to make sense of this phenomenon or to talk about simulations across findings. In order to bring clarity to the field, this paper is framed around two conceptual and analytic constructs: conceptual analysis and (...) the theory of language games. In this paper, I will provide a rationale for why the social studies field requires a specific definition for simulations. Next, simulations will be defined using four specific criteria: verisimilitude, dynamism, active human agents, and pedagogical mediation. Finally, simulations will be differentiated from three related phenomena with which they are often conflated: games, role-plays, and models. (shrink)

Ethics in the anthropocene -- Atmospheric powers: climate change and moral incompetence -- Christian ethics and unprecedented problems -- Global ethics: moral pluralism and planetary problems -- Sustainability science and the ethics of wicked problems -- Toxic wombs and the ecology of justice -- Impoverishment and the economy of desire -- Intergenerational risk and the future of love -- Sustaining grace.

This reconsideration of Hume’s classic essay “Of Miracles” via the lens of American pragmatist ways of thinking about history and power shifts our attention from Hume’s epistemic concerns about the legitimacy of witnesses and testimony to his distaste for sacred history, his critical stance regarding the social force of revelation, and his disdain for religious authority. To view Hume’s essay both as an articulation of a critical philosophy of history and as an exercise in moral dynamism (social power or, authority, (...) is a result of epistemic transactions), is to intervene in both Hume studies and Contemporary Pragmatism. (shrink)

ABSTRACT:Determining the biological function of phenomenal consciousness appears necessary to explain its origin: evolution by natural selection operates on organisms’ traits based on the biological functions they fulfill. But identifying the function of phenomenal consciousness has proven difficult. Some have proposed that the function of phenomenal consciousness is to facilitate mental processes such as reasoning or learning. But mental processes such as reasoning and learning seem to be possible in the absence of phenomenal consciousness. It is difficult to pinpoint in (...) what way phenomenal consciousness enhances these processes or others like them. In this paper, we explore a possibility that has been neglected to date. Perhaps phenomenal consciousness has no function of its own because it is either a by-product of other traits or a (functionless) accident. If so, then phenomenal consciousness has an evolutionary explanation even though it fulfills no biological function. (shrink)

There is a growing recognition in society that more needs to be done to support LGBTQ youth in schools. In particular, school climate reports reveal that this need is particularly pressing for transgender individuals who are little understood and often rendered invisible or made to conform to gender-normative social standards. This mixed methods study surveyed and interviewed preservice teachers at three Catholic institutions. In particular, we focus on the shifting landscape of Catholic education in Canada as it relates to the (...) support of transgender youth. The content of the study is framed by a common first grade social studies theme: family diversity, and takes its lead from the recent papal urging to pursue topics of discomfort at the peripheries of Catholic thinking. We explore how Catholic preservice teachers respond to the idea of teaching about transgender-parent families. The findings show there is dissonance between the personal and professional beliefs of new Catholic teachers. This dissonance is reflective of the beliefs held by North American Catholics at large, thus further illuminating the challenges and opportunities that are present in the emerging discussion about how to best support transgender students in Catholic school contexts. (shrink)

Argues for the primacy of the phylogenetic system as the general reference system in biology. This book, first published in 1966, generated significant controversy and opened possibilities for evolutionary biology.

An examination of David Hume's philosophy of religion that situates his conception "true religion" within the context of his overall science of human nature, his rejection of popular religion, and his Ciceronian influence"--Provided by publisher.

From an informal group of a dozen faculty and graduate students at Temple University, the Jean Piaget Society grew in seven years to 500 members who have interests in the application of genetic epistemology to their own disciplines and professions. At the outset Piaget endorsed the concept of a society which bore his name and presented a major address on equilibration at the society's first symposium in May, 1971. Had he not done so the society would no doubt have remained (...) a small parochial group, like so many others throughout the country, interested in Piaget and his theory. With the encouragement of Genevans and the leadership of its first four presidents, Lois Macomber, Barbara Press eisen, Marilyn Appel, and John Mickelson, the society undertook a number of programs to collect and disseminate the results of scholarly work in genetic epistemology. Particular emphasis was placed upon applications of Piaget's theory to developmental psychology, philos ophy, and education. One of these programs was the publication of an annual series on the development of knowing, of which this volume is the first. In 1973, the society asked Hans Furth with the assistance of Willis Overton and Jeanette Gallagher to initiate and plan a series of yearbooks with the result that in addition to this volume, a second volume on education was commissioned, and a third one on the decalage issue was planned. (shrink)

Kant’s philosophy is often treated as a closed system, without reference to how it was written or how Kant arrived at its familiar form, the critique. In fact, the style of the critique seems so artless that readers think of it as an unfortunate by-product—a style of stylelessness. In _Constituting Critique_, Willi Goetschel shows how this apparent gracelessness was deliberately achieved by Kant through a series of writing experiments. By providing an account of the process that culminated in his three (...) _Critiques_, this book offers a new perspective on Kant’s philosophical thought and practice. _Constituting Critique_ traces the stages in Kant’s development to reveal how he redefined philosophy as a critical task. Following the philosopher through the experiments of his early essays, Goetschel demonstrates how Kant tests, challenges, and transforms the philosophical essay in his pursuit of a new self-reflective literary genre. From these experiments, critique emerges as the philosophical form for the critical project of the Enlightenment. The imperatives of its transcendental style, Goetschel contends, not only constitute and inform the critical moment of Kant’s philosophical praxis, but also have an enduring place in post-Kantian philosophy and literature. By situating the _Critiques_ within the context of Kant’s early essays, this work will redirect the attention of Kant scholars to the origins of their form. It will also encourage contemporary critical theorists to reconsider their own practice through an engagement with its source in Kant. (shrink)

Philosophers and psychologists come together to think systematically about the nature and value of guilt, looking at the biological origins and psychological nature of guilt, and then discussing the culturally enriched conceptions of this vital moral emotion.

Representation is central to contemporary theorizing about the mind/brain. But the nature of representation--both in the mind/brain and more generally--is a source of ongoing controversy. One way of categorizing representational types is to distinguish between the analog and the digital: the received view is that analog representations vary smoothly, while digital representations vary in a step-wise manner. I argue that this characterization is inadequate to account for the ways in which representation is used in cognitive science; in its place, I (...) suggest an alternative taxonomy. I will defend and extend David Lewis's account of analog and digital representation, distinguishing analog from continuous representation, as well as digital from discrete representation. I will argue that the distinctions available in this four-fold account accord with representational features of theoretical interest in cognitive science more usefully than the received analog/digital dichotomy. (shrink)

Relative to digital computation, analogue computation has been neglected in the philosophical literature. To the extent that attention has been paid to analogue computation, it has been misunderstood. The received view—that analogue computation has to do essentially with continuity—is simply wrong, as shown by careful attention to historical examples of discontinuous, discrete analogue computers. Instead of the received view, I develop an account of analogue computation in terms of a particular type of analogue representation that allows for discontinuity. This account (...) thus characterizes all types of analogue computation, whether continuous or discrete. Furthermore, the structure of this account can be generalized to other types of computation: analogue computation essentially involves analogue representation, whereas digital computation essentially involves digital representation. Besides being a necessary component of a complete philosophical understanding of computation in general, understanding analogue computation is important for computational explanation in contemporary neuroscience and cognitive science. (shrink)

This article argues that if panpsychism is true, then there are grounds for thinking that digitally-based artificial intelligence may be incapable of having coherent macrophenomenal conscious experiences. Section 1 briefly surveys research indicating that neural function and phenomenal consciousness may be both analog in nature. We show that physical and phenomenal magnitudes—such as rates of neural firing and the phenomenally experienced loudness of sounds—appear to covary monotonically with the physical stimuli they represent, forming the basis for an analog relationship between (...) the three. Section 2 then argues that if this is true and micropsychism—the panpsychist view that phenomenal consciousness or its precursors exist at a microphysical level of reality—is also true, then human brains must somehow manipulate fundamental microphysical-phenomenal magnitudes in an analog manner that renders them phenomenally coherent at a macro level. However, Sect. 3 argues that because digital computation abstracts away from microphysical-phenomenal magnitudes—representing cognitive functions non-monotonically in terms of digits—digital computation may be inherently incapable of realizing coherent macroconscious experience. Thus, if panpsychism is true, digital AI may be incapable of achieving phenomenal coherence. Finally, Sect. 4 briefly examines our argument’s implications for Tononi’s Integrated Information Theory theory of consciousness, which we contend may need to be supplanted by a theory of macroconsciousness as analog microphysical-phenomenal information integration. (shrink)

Current orthodoxy takes representation to be essential to computation. However, a philosophical account of computation that does not appeal to representation would be useful, given the difficulties involved in successfully theorizing representation. Piccinini's recent mechanistic account of computation proposes to do just that: it couches computation in terms of what certain mechanisms do without requiring the manipulation or processing of representations whatsoever (Piccinini 2015). Most crucially, mechanisms must process medium-independent vehicles. There are two ways to understand what "medium-independence" means on (...) this account; however, on either understanding, the account fails. Either too many things end up being counted as computational, or purportedly natural computations (e.g., neural computations) cannot be counted at all. In the end, illustrating this failure sheds some light on the way to revise the orthodoxy in the hope of a better account of computation. (shrink)

Computationalism about the brain is the view that the brain literally performs computations. For the view to be interesting, we need an account of computation. The most well-developed account of computation is Turing Machine computation, the account provided by theoretical computer science which provides the basis for contemporary digital computers. Some have thought that, given the seemingly-close analogy between the all-or-nothing nature of neural spikes in brains and the binary nature of digital logic, neural computation could be a species of (...) digital computation. A few recent authors have offered arguments against this idea; here, I review recent findings in neuroscience that further cement the implausibility of this view. However, I argue that we can retain the view that the brain is a computer if we expand what we mean by “computation” to include analog computation. I articulate an account of analog computation as the manipulation of analog representations based on previous work on the difference between analog and non-analog representations, extending a view originally articulated in Shagrir :271–279, 2010). Given that analog computation constitutes a significant chapter in the history of computation, this revision of computationalism to include analog computation is not an ad hoc addition. Brains may well be computers, but of the analog kind, rather than the digital kind. (shrink)

Representation is typically taken to be importantly separate from its physical implementation. This is exemplified in Marr’s three-level framework, widely cited and often adopted in neuroscience. However, the separation between representation and physical implementation is not a necessary feature of information-processing systems. In particular, when it comes to analog computational systems, Marr’s representational/algorithmic level and implementational level collapse into a single level. Insofar as analog computation is a better way of understanding neural computation than other notions, Marr’s three-level framework must (...) then be amended into a two-level framework. However, far from being a problem or limitation, this sheds lights on how to understand physical media as being representational, but without a separate, medium-independent representational level. (shrink)

Analog representations come in different types. One distinction is between those representations that have parts that are themselves representations and those that do not (i.e., those for which the Parts Principle is true and those for which it is not). I offer a unified account of analog representation, showing what all types have in common. This account clarifies when the Parts Principle applies and when it does not, thereby illuminating why the Parts Principle is less interesting than one might have (...) thought. Understanding analog representation instead requires understanding the kinds of magnitudes used in a particular representation, and the kinds of variation possible within a representational scheme. (shrink)

Ethicists regularly turn to virtue in order to negotiate features of climate change that seem to overwhelm moral agency. Appeals to virtue in climate ethics differ by how they connect individual flourishing with collective responsibilities and by how they interpret Anthropocene relations. Differences between accounts of climate virtue help critique proposals to reframe global ecological problems in terms of resilience and planetary stewardship, the intelligibility of which depends on connecting what would be good for the species with what would be (...) good for an individual life. A pragmatic way of establishing that connection may need a strong role for respect of nature. (shrink)

The fields of environmental ethics and of religion and ecology have been shaped by Lynn White Jr.'s thesis that the roots of ecological crisis lie in religious cosmology. Independent critical movements in both fields, however, now question this methodological legacy and argue for alternative ways of inquiry. For religious ethics, the twin controversies cast doubt on prevailing ways of connecting environmental problems to religious deliberations because the criticisms raise questions about what counts as an environmental problem, how religious traditions change, (...) and whether ethicists should approach problems and traditions with reformist commitments. This article examines the critiques of White's legacy and presents a pluralist alternative that focuses religious ethics on the contextual strategies produced by moral communities as they confront environmental problems. (shrink)

Microbes in the gastrointestinal tract are under selective pressure to manipulate host eating behavior to increase their fitness, sometimes at the expense of host fitness. Microbes may do this through two potential strategies: (i) generating cravings for foods that they specialize on or foods that suppress their competitors, or (ii) inducing dysphoria until we eat foods that enhance their fitness. We review several potential mechanisms for microbial control over eating behavior including microbial influence on reward and satiety pathways, production of (...) toxins that alter mood, changes to receptors including taste receptors, and hijacking of the vagus nerve, the neural axis between the gut and the brain. We also review the evidence for alternative explanations for cravings and unhealthy eating behavior. Because microbiota are easily manipulatable by prebiotics, probiotics, antibiotics, fecal transplants, and dietary changes, altering our microbiota offers a tractable approach to otherwise intractable problems of obesity and unhealthy eating. (shrink)

Laudato si' attempts simultaneously to disrupt prevailing global environmental discourse and to reorient central concepts in Catholic moral tradition by requalifying the meaning of dominion and by ecologically expanding human dignity. The image of Earth crying out to humans from within a kinship relation plays a central role in both arguments. However, the political consequences of those shifts remain vague because the “voice” of Earth remains silent in crucial loci of the encyclical's argument.

This book discusses the many issues involved in going beyond disciplinary research practices in science, politics and society, and addresses the complexities of their interface. Polar research is used to show how politics may intermingle with science to safeguard national interests in times of dramatic international change.

In lieu of an abstract, here is a brief excerpt of the content:Literature, Imagination, and Human RightsWillie van Peer“the poet’s function is to describe, not the thing that has happened, but a kind of thing that might happen”Aristotle: Poetics, 1451aAristotle’s dictum has been of vital importance to the development of literary theory, and its significance can still be felt today. It is the foundation of the distinction we make between journalism and literature, between history and fiction. Literature, Aristotle proposes, is (...) about things that could happen, not about things that have taken place in reality. Literature is thus inscribed in the realm of the imagination. However, imagination does not operate in an epistemological vacuum. A fictional text entertaining no relation with the world would have no meaning. Perhaps giants, dragons and witches do not really exist, and perhaps it is not really possible to cover seven miles with each step of those wonderful boots that Tom Thumb discovered. But we have no difficulty in imagining those things, precisely because they entertain an intimate relationship with forms and things, events and actions that happen in daily life. The details of the relationship between reality and fiction are less important for the present argument than the fact that fiction is embedded in our pragmatic attitudes. 1 Ernst Bloch has given this human tendency a name: The Hope Principle. Our desire for a better world expresses itself in hope, a distinctive feature of the species Homo Sapiens. The importance of the imagination in the project of humanity has received eloquent and systematic treatment in the philosophical work of Hans Vaihinger and Helmuth Plessner. 2 Imagination also gives impetus to history, because it drives us toward the realization of aims and plans that initially lived only in our hearts and minds: “Someone dreaming never remains in the same place.” 3 [End Page 276]Similar things have been asserted about literature, by Horace, Sidney, Matthew Arnold, and others. Reading is supposed to make us better humans, heightening our awareness, increasing our sensibility, and thus indirectly guiding our actions toward the establishment of a better world. Sometimes noble motives are associated with this function. Reading literature, it is then assumed, makes the reader more socially tolerant, more perceptive about other humans, and more politically conscious. This is the so-called Edification Hypothesis. Anthony Savile sums up this view when he submits the thesis that literature has a unique power to make us understand the thoughts and feelings of other human beings. This ethical perspective on literature has been expressed since Greek Antiquity. 4 It will be remembered that Plato condemned literature precisely for this reason: because it diverts our attention from the real world, itself already an imperfect reflection of Pure Ideas. Aristotle rejects this view and develops a theory squarely opposed to that of his teacher. According to him, literature contributes to the elevation of mankind, to paideia. By showing us that which is possible, and by involving us in the inescapable passage of tragic events, readers and spectators are drawn into emotions of fear and compassion, emotions that lead to katharsis, a process that purifies us of megalomania (hubris), safeguarding democratic government and protecting us from unrestrained tyranny. 5The Aristotelian view that literature has an edifying effect had been generally present in Western tradition till about 1800. Until then literature was viewed almost universally as an ethical category. Consider, for instance, the self-evident way in which Richardson prefaces Pamela: “If to divert and entertain, and at the same time to instruct and improve the minds of the YOUTH of both sexes: If to inculcate religion and morality in so easy and agreeable a manner, as shall render them equally delightful and profitable: If to set forth in the most exemplary lights, the parental, the filial, and the social duties....” 6The embarrassment a modern reader may feel when confronted with such overt claims to morality is largely a product of the nineteenth century, when literature came to be seen as a predominantly aesthetic category, eluding all attempts at moral categorization. This movement has resulted in a liberation of literature from moralism. At the same time, it has created nontrivial difficulties in thinking about ethical and political issues, so... (shrink)

RésuméLa démarche philosophique de l'idonéisme s'est d'abord exercée sur le terrain des mathématiques qu'elle à considérees dans leur intégrité. Sa méthodologie peut avoir une influence profonde sur l'enseignement des mathematiques. Le rendement de celui‐ci est peu satisfaisant au moment ou la connaissance et la pratique des mathematiques sont une nécessité.L'enseignement doit être une active dialectique de l'intuitif, de l'empirique et du rationnel. II fera appel à une sustentation concréte, organisera progressivement la deduction et veillera à l'acquisition des structures mentales. Ces (...) éléments devront se prêter appui en s'opposant, le modéle mathématique étant dégagé du modéle intuitif.La pédagogie sera revisée et tenue à jour par l'action conjuguée des mathématiciens, des usagers des mathématiques, des professeurs et des étudiants.La responsabilité de tous sera d'être à la hauteur de l'avenir. (shrink)

Critics of South Park make claims that are strikingly similar to those that have been leveled against Western philosophy since its beginnings. Philosophy, it's been charged, also mocks religious beliefs, leads younger folks to question accepted authority and values, and corrupts our children and culture. These condemnations formed the basis for Socrates' trial and execution in Athens. This chapter explores the heretical possibility that people perceive South Park as dangerous precisely because it is a form of philosophy. The “danger” South (...) Park poses has to do with its depiction of dialogue and free thought. In the end, one can learned something: like Socrates, the South Park harms no one. Philosophy and South Park actually instruct people and provide them with the intellectual tools they need to become wise, free, and good. (shrink)

Problems that overwhelm moral agency challenge methods of ethics that prioritize social practices. This essay explains how climate change exceeds moral competencies, criticizes climate ethics for eliding the difficulties, and the attempts to vindicate a practice-based approach by arguing for the possibility of doing ethics from incompetent projects. However, because incompetence easily becomes the excuse of injustice, I illustrate the argument with an indigenous peoples' climate justice project that both exemplifies the creativity my approach needs and bears a strong critique (...) of its method. (shrink)

"First Published in 1999, Routledge is an imprint of Taylor & Francis, an informa company.".

Can information theory be used to understand neural signaling? Yes, but assumptions have to be made about the nature of that signaling. The traditional view is that the individual neural spike is an all-or-none phenomenon, which allows neural spikes to be viewed as discrete, binary pulses, similar in kind to the signals in digital computers. Under this assumption, the tools of information theory can be used to derive results about the properties of neural signals. However, new results from neuroscience demonstrate (...) that the precise shape of the individual spike can be functionally significant, thus violating the assumption that spikes can always be treated as a binary pulse. Instead, spikes must sometimes be viewed as a continuous signal. Fortunately, information-theoretic tools exist for the study of continuous signals; unfortunately, their use in the continuous domain is very different from their use in the discrete domain, and not always well understood. Researchers interested in making precise claims about the nature of the information used, stored, and processed in neural systems must pay careful attention to these differences. (shrink)

From an informal group of a dozen faculty and graduate students at Temple University, the Jean Piaget Society grew in seven years to 500 members who have interests in the application of genetic epistemology to their own disciplines and professions. At the outset Piaget endorsed the concept of a society which bore his name and presented a major address on equilibration at the society's first symposium in May, 1971. Had he not done so the society would no doubt have remained (...) a small parochial group, like so many others throughout the country, interested in Piaget and his theory. With the encouragement of Genevans and the leadership of its first four presidents, Lois Macomber, Barbara Press eisen, Marilyn Appel, and John Mickelson, the society undertook a number of programs to collect and disseminate the results of scholarly work in genetic epistemology. Particular emphasis was placed upon applications of Piaget's theory to developmental psychology, philos ophy, and education. One of these programs was the publication of an annual series on the development of knowing, of which this volume is the first. In 1973, the society asked Hans Furth with the assistance of Willis Overton and Jeanette Gallagher to initiate and plan a series of yearbooks with the result that in addition to this volume, a second volume on education was commissioned, and a third one on the decalage issue was planned. (shrink)