Public sector national agricultural research organizations (NARO)s are confronting the need to demonstrate performance, accountability, and results to maintain support and funding from investors. Current evaluation practices in NAROs are not performance oriented, nor are they applied at the organization level. A performance assessment system for NAROs is presented that integrates productivity and outcome evaluation with the assessment of key management activities influencing research outputs and impact. The system allows managers to record output levels over time and identify management weaknesses.

The volume documents, and makes an original contribution to, an astonishing period in twentieth-century philosophy—the progress of Arne Naess's ecophilosophy from its inception to the present. It includes Naess's most crucial polemics with leading thinkers, drawn from sources as diverse as scholarly articles, correspondence, TV interviews and unpublished exchanges. The book testifies to the skeptical and self-correcting aspects of Naess's vision, which has deepened and broadened to include third world and feminist perspectives. Philosophical Dialogues is an essential addition to the (...) literature on environmental philosophy. (shrink)

John Roemer and G.A. Cohen made seminal contributions to the reconstruction of the Marxian theory of exploitation. However, both came to doubt the importance of the Marxian theory of exploitation for the socialist project. This paper defends the Marxian theory of exploitation against their skeptical conclusions. In so doing, it explicates Marxian exploitation’s distributive and relational dimensions, normative and explanatory roles, and complex normative and causal structure.

A common theme of libertarians is that there is a conflict between the values of liberty and equality. Achieving equality, so libertarians often argue, would require frequent interference in individuals’ lives, creating constraints on freedom and obstacles to the development of individuality. Although not himself endorsing a libertarian conception of liberty, Oxford philosopher G.A. Cohen recently has advanced the surprising thesis that there is a tension in Marxist normative thought that in an interesting way parallels the often heard libertarian challenge (...) to egalitarianism. (shrink)

This paper focuses on the claim that luck egalitarianism is incompatible with Marxian theory because it allows for the possibility of a ‘clean path’ to capitalism. It explores the nature and structure of the clean path argument generally and critically discusses luck egalitarian versions of the argument. It contends that the Marxian theory of exploitation can meet the challenge of the clean path to capitalism argument, that luck egalitarianism and the Marxian theory of exploitation are not incompatible, and that luck (...) egalitarianism can explain why Marxian exploitation is unjust. (shrink)

I argue that we can find in Marx two objections to exploitation: an entitlement objection according to which it is wrongful because of the unjust distribution of benefits and burdens it generates; and an expressivist objection according to which it is objectionable because of the kind of social relation it is. The expressivist objection is predicated on a communitarian strand in Marx's thought, whereas the entitlement objection is grounded in a more liberal account of the wrongfulness of capitalist exploitation. I (...) conclude by connecting my analysis to the current debate between proponents and critics of market socialism. While market socialism could be a vehicle for realizing the values associated with the entitlement objection, this is not true for the expressivist objection. Furthermore, because the entitlement objection does not depend on a thick conception of the human good, it is in accord with the liberal ideal of political neutrality whereas the expressivist objection is not. (shrink)

The business of cognitive therapy is to transform meanings. What better way to achieve this than through a metaphor? Metaphors straddle two different domains at once, providing a conceptual bridge from a problematic interpretation to a fresh new perspective that can cast one's experiences in a new light. Even the simplest metaphor can be used again and again with different clients, yet still achieve the desired effect. This book is the first to show just how metaphors can be used productively (...) in CBT as an integral part of the treatment. It describes the use of metaphors for a wide range of problems, including anxiety and depression, and provides countless examples of metaphors that have been used by others in CBT. It brings together in one place hundreds of metaphors that experienced therapists have used to great success. It will be a valuable sourcebook for all cognitive behaviour therapists, as well as those training in CBT. (shrink)

What does it mean to consider the world of AI through a Christian lens? Rapid developments in AI continue to reshape society, raising new ethical questions and challenging our understanding of the human person. Encountering Artificial Intelligence draws on Pope Francis’ discussion of a culture of encounter and broader themes in Catholic social thought in order to examine how current AI applications affect human relationships in various social spheres and offers concrete recommendations for better implementation. The document also explores questions (...) regarding personhood, consciousness, and the kinds of relationships humans might have with even the most advanced AI. Through these discussions, this book investigates the theoretical and practical challenges to interpersonal encounter raised by the age of AI. (AI Research Group for the Centre for Digital Culture of the Dicastery of Culture and Education of the Holy See). (shrink)

Before COVID-19, dementia singing groups and choirs flourished, providing activity, cognitive stimulation, and social support for thousands of people with dementia in the UK. Interactive music provides one of the most effective psychosocial interventions for people with dementia; it can allay agitation and promote wellbeing. Since COVID-19 has halted the delivery of in-person musical activities, it is important for the welfare of people with dementia and their carers to investigate what alternatives to live music making exist, how these alternatives are (...) delivered and how their accessibility can be expanded. This community case study examines recent practice in online music-making in response to COVID-19 restrictions for people with dementia and their supporters, focusing on a UK context. It documents current opportunities for digital music making, and assesses the barriers and facilitators to their delivery and accessibility. Online searches of video streaming sites and social media documented what music activities were available. Expert practitioners and providers collaborated on this study and supplied input about the sessions they had been delivering, the technological challenges and solutions they had found, and the responses of the participants. Recommendations for best practice were developed and refined in consultation with these collaborators. Over 50 examples of online music activities were identified. In addition to the challenges of digital inclusion and accessibility for some older people, delivering live music online has unique challenges due to audio latency and sound quality. It is necessary to adapt the session to the technology's limitations rather than expect to overcome these challenges. The recommendations highlight the importance of accessibility, digital safety and wellbeing of participants. They also suggest ways to optimize the quality of their musical experience. The pandemic has prompted innovative approaches to deliver activities and interventions in a digital format, and people with dementia and their carers have adapted rapidly. While online music is meeting a clear current need for social connection and cognitive stimulation, it also offers some advantages which remain relevant after COVID-19 restrictions are relaxed. The recommendations of this study are intended to be useful to musicians, dementia care practitioners, and researchers during the pandemic and beyond. (shrink)

“The apocalypse of hope” and other comparable flourishes in the writings of Frantz Fanon and Jean-Paul Sartre on political violence strike an alarming tone. In The Wretched of the Earth, Fanon advocates the way of revolutionary violence as the inevitable consequence of colonialism and its systematic exploitation of colonized natives. In his role of agent provocateur, Sartre’s preface to Fanon’s influential and controversial work characteristically dramatizes this redemptive promise of violence: “to gun down a European is to kill two (...) birds with one stone…there remains a dead man and a free man.” This notorious pronouncement constitutes itself as an act of violence—we must feel threatened—meant to incite the latent counter-violence behind, in Sartre’s diagnosis, the false consciousness of bourgeois toleration and understanding. Could Sartre’s bold statement be spoken today without violent condemnation? This statement claims that, against the dehumanization of colonial oppression, only revolutionary violence allows for the colonized natives to constitute a “people” and recreate themselves in the image of a new humanity forged from the experience of liberation. For Fanon in particular, the recreation of humanity is impossible without the birth of a national consciousness and a revolutionary culture. As Fanon writes, “[w]e believe that the conscious, organized struggle undertaken by a colonized people in order to restore national sovereignty constitutes the greatest cultural manifestation that exists.” This reach toward a new humanism through the praxis of revolutionary violence points directly to the problem of beginnings. As Arendt observes in On Revolution, “[r]evolutions are the only political events which confront us directly and inevitably with the problem of beginning.” Anti-colonial violence, for Fanon, inaugurates the beginning of political life; the colonized native reconstitutes himself as a βίοσ πολιτικόσ capable of both speech and praxis. For Sartre, anti-colonial violence reveals the dialectical necessity of world history in its struggle towards genuine universality and the utopia of a “classless” society. (shrink)

“The apocalypse of hope” and other comparable flourishes in the writings of Frantz Fanon and Jean-Paul Sartre on political violence strike an alarming tone. In The Wretched of the Earth, Fanon advocates the way of revolutionary violence as the inevitable consequence of colonialism and its systematic exploitation of colonized natives. In his role of agent provocateur, Sartre’s preface to Fanon’s influential and controversial work characteristically dramatizes this redemptive promise of violence: “to gun down a European is to kill two (...) birds with one stone…there remains a dead man and a free man.” This notorious pronouncement constitutes itself as an act of violence—we must feel threatened—meant to incite the latent counter-violence behind, in Sartre’s diagnosis, the false consciousness of bourgeois toleration and understanding. Could Sartre’s bold statement be spoken today without violent condemnation? This statement claims that, against the dehumanization of colonial oppression, only revolutionary violence allows for the colonized natives to constitute a “people” and recreate themselves in the image of a new humanity forged from the experience of liberation. For Fanon in particular, the recreation of humanity is impossible without the birth of a national consciousness and a revolutionary culture. As Fanon writes, “[w]e believe that the conscious, organized struggle undertaken by a colonized people in order to restore national sovereignty constitutes the greatest cultural manifestation that exists.” This reach toward a new humanism through the praxis of revolutionary violence points directly to the problem of beginnings. As Arendt observes in On Revolution, “[r]evolutions are the only political events which confront us directly and inevitably with the problem of beginning.” Anti-colonial violence, for Fanon, inaugurates the beginning of political life; the colonized native reconstitutes himself as a βίοσ πολιτικόσ capable of both speech and praxis. For Sartre, anti-colonial violence reveals the dialectical necessity of world history in its struggle towards genuine universality and the utopia of a “classless” society. (shrink)

It is plausible to hold that ethical obligations are concerned with bringing about the existence of things that have value, where something is of value if and only if it is in the interest of some entity. Here the notion of an interest may be defined as whatever contributes to the well-being of a morally significant entity. I argue that interests are limited to individuals with the capacity for affective response. After briefly distinguishing between various different types of value, I (...) defend this emotocentric theory of interests against objections raised by Paul Taylor and Gary Varner, both of whom grant interests to a larger class of entities. I argue that there are serious problems with attempts to associate interests with mere goaldirectedness or with the mere possession of biological functions. (shrink)

It is plausible to hold that ethical obligations are concerned with bringing about the existence of things that have value, where something is of value if and only if it is in the interest of some entity. Here the notion of an interest may be defined as whatever contributes to the well-being of a morally significant entity. I argue that interests are limited to individuals with the capacity for affective response. After briefly distinguishing between various different types of value, I (...) defend this emotocentric theory of interests against objections raised by Paul Taylor and Gary Varner, both of whom grant interests to a larger class of entities. I argue that there are serious problems with attempts to associate interests with mere goaldirectedness or with the mere possession of biological functions. (shrink)

: It has been said that Kant's critical philosophy made it impossible to pursue either the Cartesian rationalist or the Lockean empiricist program of providing a foundation for the sciences (e.g., Guyer 1992). This claim does not hold true for much of nineteenth century French philosophy, especially the eclectic spiritualist tradition that begins with Victor Cousin (1792-1867) and Pierre Maine de Biran (1766-1824) and continues through Paul Janet (1823-99). This tradition assimilated Kant's transcendental apperception of the unity of experience (...) to Descartes's cogito. They then took this to be the method of a philosophical psychology that reveals the active self as substance or cause and thus provides the epistemological grounding for these categories. However, to dismiss these philosophers as simply confused or mistaken would be to overlook the historical role that their interpretations of Kant played in the subsequent development of philosophy and the social sciences in France. Specifically, Émile Durkheim's (1858-1917) sociological theory of the categories was deeply influenced by the eclectic spiritualist tradition and yet at the same time developed in reaction to it, as he thought that its psychological account of the categories failed to bring out their shared or universal character and the extent to which our conceptions of the categories are cultural products. (shrink)

That the late civil rights leader, Martin Luther King, Jr., was a devotee of the ethics of nonviolence is generally well-known. What is not so well-known is the fact that he was philosophically trained and that he was a personalist. He began the study of philosophy at Morehouse College in Atlanta, continued it in part at the Crozer Theological Seminary, and enrolled in a doctoral program at Boston University. For a time, he studied Plato with Raphael Demos of Harvard. His (...) doctoral dissertation was entitled: “A Comparison of the Conceptions of God in the Thinking of Paul Tillich and Henry Nelson Wieman.” In it he provides a defense of personalistic theism which he sees as both a mediating position between the thinkers he evaluates as well as a sounder one. In the first of his seven books, Stride Toward Freedom, he affirms his acceptance of personal idealism in these words. (shrink)

That the late civil rights leader, Martin Luther King, Jr., was a devotee of the ethics of nonviolence is generally well-known. What is not so well-known is the fact that he was philosophically trained and that he was a personalist. He began the study of philosophy at Morehouse College in Atlanta, continued it in part at the Crozer Theological Seminary, and enrolled in a doctoral program at Boston University. For a time, he studied Plato with Raphael Demos of Harvard. His (...) doctoral dissertation was entitled: “A Comparison of the Conceptions of God in the Thinking of Paul Tillich and Henry Nelson Wieman.” In it he provides a defense of personalistic theism which he sees as both a mediating position between the thinkers he evaluates as well as a sounder one. In the first of his seven books, Stride Toward Freedom, he affirms his acceptance of personal idealism in these words. (shrink)

According to the Guise of the Good, an agent only does for a reason what she sees as good. One of the main motivations for the view is its apparent ability to explain why action for a reason must be intelligible to its agent, for on this view, an action is intelligible just in case it seems good. This motivation has come under criticism in recent years. Most notably, Kieran Setiya has argued that merely seeing one’s action as good does (...) not suffice to make the action intelligible. In this paper, I show that this objection has bite only because the Guise of the Good’s theory of intelligibility has yet seen little sustained articulation. Properly understood, this theory holds that an action is intelligible to an agent only if it appears to them to possess some substantive evaluative property. I then argue that this response to the objection has a significant implication for contemporary Guise of the Good theories, for it shows that the currently ascendant version of the theory, the attitudinal theory, cannot avail itself of the intelligibility motivation. (shrink)

Online personalized genetic testing services offer accessible and convenient options for satisfying personal curiosity about health and obtaining answers about one’s genetic provenance. They are especially attractive to healthy people who wish to learn about their future risk of disease, as Paul Mason’s case study of “Jordan” illustrates. In this response, we consider how online genetic testing services are used by people diagnosed with a common neurodegenerative disease, Parkinson’s disease, to gain a sense of certainty regarding the future.

In 1983, Dr. J. Robin Warren and Dr. Barry Marshall reported finding a new kind of bacteria in the stomachs of people with gastritis. Warren and Marshall were soon led to the hypothesis that peptic ulcers are generally caused, not by excess acidity or stress, but by a bacterial infection. Initially, this hypothesis was viewed as preposterous, and it is still somewhat controversial. In 1994, however, a U. S. National Institutes of Health Consensus Development Panel concluded that infection (...) appears to play an important contributory role in the pathogenesis of peptic ulcers, and recommended that antibiotics be used in their treatment. Peptic ulcers are common, affecting up to 10% of the population, and evidence has mounted that many ulcers can be cured by eradicating the bacteria responsible for them. (shrink)

The meaning of privacy has been frequently disputed in the philosophical and -/- legal literature since Warren and Brandeis first argued for it as a distinct and -/- important personal and social value. Nevertheless, while the meaning of privacy -/- is held to be vague, there is general agreement that Warren and Brandeis were -/- correct in their assessment of its value. Theorists of democracy, on the other hand, -/- have been ambivalent towards the realm of the private. (...) This paper interrogates the -/- intersection between privacy and democracy, questioning the place of privacy as a -/- distinctly democratic value. (shrink)

James Warren a rappelé il y a quelques années que l’« ataraxie » n’est pas seulement un concept épicurien. L’« arrière-plan philosophique », la « tradition philosophique » qui précède Épicure remonte, a-t-il montré, à Démocrite, et a mené d’un côté à l’« ataraxie » pyrrhonienne (dès Timon) et de l’autre à l’« ataraxie » épicurienne, selon une double généalogie dont il a reconstitué dans son livre les principaux maillons. Les témoignages sur l’éthique démocritéenne sont si controversés qu’une...

In the latest edition of their popular overview text, Erickson and Murphy continue to provide a comprehensive, affordable, and accessible introduction to anthropological theory from antiquity to the present.

In 1983, Dr. J. Robin Warren and Dr. Barry Marshall reported finding a new kind of bacteria in the stomachs of people with gastritis. Warren and Marshall were soon led to the hypothesis that peptic ulcers are generally caused, not by excess acidity or stress, but by a bacterial infection. Initially, this hypothesis was viewed as preposterous, and it is still somewhat controversial. In 1994, however, a U. S. National Institutes of Health Consensus Development Panel concluded that infection (...) appears to play an important contributory role in the pathogenesis of peptic ulcers, and recommended that antibiotics be used in their treatment. Peptic ulcers are common, affecting up to 10% of the population, and evidence has mounted that many ulcers can be cured by eradicating the bacteria.. (shrink)

This comprehensive anthology offers over 40 readings that are critical to the understanding of anthropological theory and the development of anthropology as an academic discipline. The fourth edition maintains a strong focus on the "four-field" roots of the discipline in North America but has been reorganized with a new section on twenty-first-century theory, including coverage of postcolonial and public anthropology. New key terms and introductions accompany each reading and a revamped glossary makes the book more student-friendly. Used on its own, (...) or together with the overview text A History of Anthropological Theory, Fourth Edition, this anthology offers a flexible and unrivaled introduction to anthropological theory that reflects not only the history but also the changing nature of the discipline today. For additional resources, visit the "Teaching Theory" page at www.utpteachingculture.com. (shrink)

These essays examine the ways in which the consideration of ethical questions is shaped by the structures of knowledge and communication at work in clinical ...

14 essays which examine the efforts of Socrates' associates to preserve his speeches for posterity. The papers place particular emphasis on the non-Platonic tradition.

Should a principle of charity be applied to the interpretation of the colour concepts exercised in visual experience? We think not. We shall argue, for one thing, that the grounds for applying a principle of charity are lacking in the case of colour concepts. More importantly, we shall argue that attempts at giving the experience of colour a charitable interpretation either fail to respect obvious features of that experience or fail to interpret it charitably, after all. Charity to visual experience (...) is therefore no motive for resisting the natural, Galilean response to a scientific understanding of light and vision. The best interpretation of colour experience ends up convicting it of widespread and systematic error. (shrink)

This paper argues that, given a certain apparently inevitable thesis about content, we could not know our own minds. The thesis is that the content of a thought is determined by its relational properties.

Samuelson's text was first published in 1948, and it immediately became the authority for the principles of economics courses. The book continues to be the standard-bearer for principles courses, and this revision continues to be a clear, accurate, and interesting introduction to modern economics principles. Bill Nordhaus is now the primary author of this text, and he has revised the book to be as current and relevant as ever.

The paper asks under what conditions deductive reasoning transmits justification from its premises to its conclusion. It argues that both standard externalist and standard internalist accounts of this phenomenon fail. The nature of this failure is taken to indicate the way forward: basic forms of deductive reasoning must justify by being instances of 'blind but blameless' reasoning. Finally, the paper explores the suggestion that an inferentialist account of the logical constants can help explain how such reasoning is possible.

It is very common these days to come across the claim that the notions of mental content and linguistic meaning are normative notions. In the work of many philosophers, it plays a pivotal role. Saul Kripke made it the centerpiece of his influential discussion of Wittgenstein’s treatment of rulefollowing and private language; he used it to argue that the notions of meaning and content cannot be understood in naturalistic terms. Kripke’s formulations tend to be in terms of the notion of (...) linguistic meaning, but his argumentative strategy makes it clear that he holds both versions of the claim.... (shrink)

According to a very natural picture of rational belief, we aim to believe only what is true. However, as Bernard Williams used to say, the world does not just inscribe itself onto our minds. Rather, we have to try to figure out what is true from the evidence available to us. To do this, we rely on a set of epistemic rules that tell us in some general way what it would be most rational to believe under various epistemic circumstances. (...) We reason about what to believe; and we do so by relying on a set of rules.... (shrink)

This volume presents a series of influential essays by Paul Boghossian on the theory of content and on its relation to the phenomenon of a priori knowledge. The essays are organized under four headings: the nature of content; content and self-knowledge; knowledge, content, and the a priori; and colour concepts.