In this thorough compendium, nineteen accomplished scholars explore, in some manner the values they find inherent in the world, their nature, and revelence through the thought of Frederick Ferré. These essays, informed by the insights of Ferré and coming from manifold perspectives—ethics, philosophy, theology, and environmental studies, advance an ambitious challenge to current intellectual and scholarly fashions.

In this thorough compendium, nineteen accomplished scholars explore, in some manner the values they find inherent in the world, their nature, and revelence through the thought of Frederick FerrZ. These essays, informed by the insights of FerrZ and coming from manifold perspectives—ethics, philosophy, theology, and environmental studies, advance an ambitious challenge to current intellectual and scholarly fashions.

The proliferation of digital data and internet-based research technologies is transforming the research landscape, and researchers and research ethics communities are struggling to respond to the ethical issues being raised. This paper discusses the findings from a collaborative project that explored emerging ethical issues associated with the expanding use of digital data for research. The project involved consulting with researchers from a broad range of disciplinary fields. These discussions identified five key sets of issues and informed the development of guidelines (...) orientated to meet the needs of researchers and ethics committee members. We argue that establishing common approaches to assessing ethical risks of research involving digital data will promote consistency in the ethical standards for research, enable the smooth functioning of ethics committees, and sustain public confidence in research. We conclude with recommendations for the development of educational resources for ethics committees, data management guidelines and further public education. (shrink)

While epistemic justification is a central concern for both contemporary epistemology and philosophy of science, debates in contemporary epistemology about the nature of epistemic justification have not been discussed extensively by philosophers of science. As a step toward a coherent account of scientific justification that is informed by, and sheds light on, justificatory practices in the sciences, this paper examines one of these debates—the internalist-externalist debate—from the perspective of objective accounts of scientific evidence. In particular, we focus on Deborah (...) Mayo’s error-statistical theory of evidence because it is a paradigmatically objective theory of evidence that is strongly informed by methodological practice. We contend that from the standpoint of such an objective theory of evidence, justification in science has both externalist and internalist characteristics. In reaching this conclusion, however, we find that the terms of the contemporary debate between internalists and externalists have to be redefined to be applicable to scientific contexts. (shrink)

Dwayne Giles shot and killed Brenda Avie, his ex-girlfriend, and claimed self-defense. At trial, to rebut Giles's testimony that she was the aggressor, prosecutors introduced statements that Avie had made three weeks before the shooting to a police officer responding to a report of domestic violence. Crying while she spoke, Avie told the officer that Giles had choked, punched, and threatened to kill her. After he was convicted of murder, Giles claimed that the admission of Avie's hearsay statement was a (...) violation of the Confrontation Clause. The state responded that the defendant had forfeited his right to confront Avie by killing her. In the last week of its last Term, the United States Supreme Court considered these arguments in California v. Giles. The case was decided in the wake of Crawford v. Washington and Davis v. Washington, which together transformed the Confrontation Clause and, as a consequence, the prosecution of domestic violence. Giles, which generated five opinions and exposed a Court deeply ambivalent about the reinterpreted confrontation right, has done little to impose order on this chaos. This Essay, which will be published in Lewis and Clark's symposium issue on Giles, contemplates the future of domestic violence prosecution in a period of uncertainty. My analysis endeavors to guide lower courts in the task of application and to map a course for the evolution of prosecutorial approaches to battering. I conclude that Giles represents a significant opportunity for those concerned about the constraints Crawford and Davis had seemed to place on the prosecution of domestic violence. For the first time, the Court has identified "the domestic violence context" as a relevant construct, thereby compelling lower courts to grapple with the particularities of violence between intimates. This is a remarkable shift in relatively short order, and it allows us to glimpse the possibility of a jurisprudence informed by the realities of battering. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Nietzsche and the Promise of Philosophy by Wayne KleinDeborah Carter MullenWayne Klein. Nietzsche and the Promise of Philosophy. Albany: State University of New York Press, 1997. Pp. xviii + 256. Paper, $19.95.Wayne Klein states in his Introduction to Nietzsche and the Promise of Philosophy that “Nietzsche’s texts are anomalous…because they explicitly and inexorably force us to question our assumptions about meaning, understanding and writing in a way that (...) few other philosophical texts have” (5). From its beginning, Klein’s book challenges the reader to think beyond the dualism of the literal and figurative meaning of words. For Klein, this task is central to understanding both the content and style of Nietzsche’s writings; or rather, it is essential to the recognition that ‘content’ and ‘style’ cannot be thought separately, especially when reading a poet-philosopher such as Nietzsche who meditates extensively on the intrinsic connection of the two. In his following chapters, Klein provides the reader with an innovative way of reading Nietzsche’s corpus, a strategy of interpretation which is acutely aware that Nietzsche’s philosophy is inseparable from Nietzsche’s rhetoric (6).Chapter One questions both Heidegger’s and Kaufmann’s interpretations of Nietzsche, which, according to Klein, “share a common conviction that Nietzsche’s thought can only be understood properly if it is abstracted from its context and read against the backdrop of his philosophy as a whole” (42). Klein also criticizes Nehamas’ reading of Nietzsche which endeavors to discover “thematic connections and continuities among Nietzsche’s writings, without attempting to take the texts on their own terms as texts” (50). Ultimately, Klein views all three readers as offering an interpretation of Nietzsche in which “the ‘what’ of Nietzsche’s writings is thoroughly divorced from the ‘how’ ” (42).Klein’s strongest evidence for his position of Nietzsche as philosopher-rhetorician is presented in Chapters Two and Three. In Chapter Two, Klein argues against the view [End Page 639] of Maudemarie Clark that (l) Nietzsche’s later writings affirm a “common-sense” or empirical view of truth, and therefore, (2) Nietzsche’s earlier rhetorical descriptions of truth ought to be rejected by the reader who desires to understand Nietzsche’s mature thought (58–59). Through a detailed reading of Nietzsche’s 1872–73 Course on Rhetoric and the 1873 “On Truth and Lies in an Extra-Moral Sense,” Klein presents a convincing case that Nietzsche’s analysis in his early writings of truth as metaphor, metonymy, and synecdoche does not “deny that words can be true, but that with respect to their multifarious origins they are not principally concerned with truth as correspondence or identity” (70). Instead—with Heidegger’s concept of aletheia as the horizon—Klein suggests that Nietzsche’s early writings “insist on a radical undecidability between literal and figurative discourse” which leads Nietzsche to embrace “a conception of shining truth,” i.e., the veiled “shining forth of appearance” (78, 83). This notion of truth as shine or shining forth allows Klein to link Nietzsche’s earliest writings to later works such as Beyond Good and Evil and Twilight of the Idols in their portrayals of truth. Further-more, once this connection is established, Klein can challenge Clark’s reading that Nietzsche’s mature view of truth implicitly acknowledges an empirical dualism of “the true” and “the false.”After establishing that the division between style and content is an ontological dichotomy which Nietzsche’s work rejects, Klein can utilize this fundamental ambiguity between Nietzsche the philosopher and Nietzsche the rhetorician to reconsider specific concepts put forward in Nietzsche’s other writings. Chapter Three interprets The Birth of Tragedy in this vein; however, the most provocative re-reading of Nietzsche occurs in Chapter Four, where Klein brings into question Nietzsche’s “naturalism,” his reliance in his later criticisms of metaphysics and morality upon a seemingly “essentialistic understanding” of central concepts such as the will to power, life, physiology, and sickness and health (141). By returning to Nietzsche’s early writings in his analysis of the later works, Klein concludes that “the pseudo-normative concepts of life, nature, and the will to power” can be read as “contingent interpretations of existence... (shrink)

HOME . ABOUT US . CONTACT US HELP . PUBLISH WITH US . LIBRARIANS Search in or Explore Browse Publications A-Z Browse Subjects A-Z Advanced Search University of Cambridge SIGN IN Register | Why Register? | Sign Out | Got a Voucher? prev abstract next Two Approaches to Reading the Historical Descartes A Devout Catholic? Knowledge of The Mental Thought and Language Descartes as A Natural Philosopher Substance Dualism Notes Two Approaches to Reading the Historical Descartes Author: Desmond M. Clarke (...) DOI: 10.1080/09608780902986680 Publication Frequency: 5 issues per year Published in: British Journal for the History of Philosophy, Volume 17, Issue 3 June 2009 , pages 601 - 616 John Cottingham: Cartesian Reflections: Essays on Descartes's Philosophy (Oxford: Oxford University Press, 2008) 40.00 (hb.). ISBN 978-0-19-922697-9 John Cottingham, in a new collection of essays, asks the question: 'what exactly did Descartes himself chiefly take himself to be doing?' (254). 1 While the question is relatively clear, and while it acknowledges implicitly that Descartes was probably doing a range of different things, the answer that is apparently proposed here emerges only on reading the whole collection. Cottingham distinguishes in Chapter 1 - which is a new, synoptic overview of what is discussed in the other chapters, all of which were previously published - between two approaches to reading Descartes. One is to see him as 'a dummy on which to drape various suspect doctrines (such as “Cartesian dualism”)' (3), which contemporary analytic philosophers have shown to be radically mistaken. Another approach is adopted by historians of ideas 'who make it their life's work to pay meticulous scholarly attention to the philosophical works of past ages' (3). Cottingham does not explicitly criticize either of these approaches, but he hints at situating his own as some kind of Aristotelian middle course between the two. Since the two reference points are dangerously close to straw men or what Cottingham calls 'extreme positions', the proposed middle way may simply combine elements of two approaches, each of which is entirely legitimate. I return to this question at the conclusion. In fact, many of these essays were intended to show (rightly!) that Descartes never held the philosophical positions that are often attributed to him. The interpretation of Karol Wojtyla, later Pope John Paul II, provides a good example of how mistaken one can be: The Cogito ergo sum radically changed the way of doing philosophy … After Descartes, philosophy became a science of pure thought: all that is being- the created world, and even the Creator, is situated within the ambit of the Cogito, as contents of human consciousness. Philosophy is concerned with beings as contained in consciousness, and not as existing independently of it. (257) The only way to address such a caricature is to refer back to what Descartes actually wrote. Cottingham does precisely that, often quoting the original Latin or French texts. However, having shown successfully, by a close reading of the texts, that Descartes did not hold many of the views that are attributed to him, it still remains to say what Descartes did hold or teach about various philosophical problems that retain their perennial interest for us. This is how the question arises, intermittently, about what Descartes thought he was 'chiefly' doing, or what was his primary objective, in the course of an intellectual career that spanned three decades. However, the apparently legitimate desire to bring Descartes' intellectual endeavours into sharp focus may be frustrated by the evidence. His life and work manifestly lack the coherence or unity of purpose that one finds, for example, among many of his French or Dutch contemporaries. It is comparatively easy to 'read' the life of Gisbertus Voetius as that of an unwavering Calvinist theologian, to see Antoine Arnauld as a staunch and consistent theological defender of Port Royal, and even to interpret the obviously fragmentary contents of Pascal's unpublished notebooks (subsequently, the Penses) as an extended search for authentic religious faith, in opposition to what he perceived as the corruption of ecclesial structures. In contrast, Descartes' life reveals features that are difficult to integrate into a coherent pattern. He lived and published during a critical juncture in the Scientific Revolution of the seventeenth century. Although baptized into the Catholic Church soon after his birth in the Loire district of France, he chose to live most of his life in the aggressively Calvinist United Provinces, in which other religious practices were officially (though often ineffectively) banned. Descartes may have adopted the motto from Ovid, at least early in his career: 'bene vixit qui bene latuit' (he lives well who conceals himself well), and he seems genuinely to have wished to avoid theological controversies. However, he engaged in very public controversies with so many of his contemporaries - including Hobbes, Gassendi, the French Jesuits (collectively) and Father Dinet (in particular), Voetius and the University of Utrecht, Regius, Fermat, Roberval, Revius and other theologians at Leiden - that one might conclude that his claimed preference for a quiet life was a disingenuous mask. 2 Descartes published four books during his lifetime, and wrote at least one other that he had intended to publish. The latter was his first major composition, Le Monde, which he suppressed when he heard about Galileo's condemnation by Rome in 1633. This was followed, in 1637, by Descartes' first book (also written in French), which he tried to publish anonymously by withholding his name from the title page: the Discours de la methode pour bien conduire sa raison, & chercher la verit dans les sciences. Plus la dioptrique, les meteors, et la geometrie, qui sont des essais de cete methode. Four years later Descartes published the first edition (in Latin) of Meditationes de prima philosophia, in quibus Dei existentia et animae immortalitas demonstrator, which also included six sets of objections and replies. The Principia philosophiae appeared (in Latin) in Amsterdam in 1644, and was followed five years later by Les Passions de l'Ame (in French). 3 In parallel with these publications, Descartes carried on a very extensive correspondence over a thirty-year period (in both Latin and French), and preserved copies or drafts of his letters with a view to future publication. Given the range and variety of his interests, and the sheer volume of writings, published or otherwise, that have survived from his pen, one may be tempted to engage in a comparative evaluation, as Cottingham does, by selecting one of Descartes' books as his primary contribution to philosophy. Cottingham claims that the Meditations was Descartes''masterpiece' (44), 'the definitive statement of Descartes's philosophy' (45) and the 'definitive statement of his metaphysics' (68). He also describes the Meditations more narrowly as 'his metaphysical masterpiece' (259, 303) and, more broadly, as 'his philosophical masterpiece' (289), and he lists it with the Discours as one of Descartes' two 'masterworks' (280). The Principia offers some competition in this comparative judgement when it is described as 'the canonical presentation of his metaphysical views' (114), while 'the construction of a moral system … was the crowning aim of his philosophy' (231). Having pitched repeatedly for the Meditations as Descartes' primary text, Cottingham claims that its author was 'a devout Catholic' (215), that he was 'a devoutly religious philosopher' (256), and that he could not free himself 'from the influence of the long years of theological study he had dutifully completed at La Flche' (62). Accordingly, the Meditations should be read as 'in essence a work of theodicy' (220); 'what has pride of place in the construction of his philosophical system is … an appeal to God … the nature and existence of the Deity is something that lies at the very heart of his entire philosophical system' (255). Without quite saying so, there are hints here that Descartes was a devout Christian whose primary intellectual contribution was to write a work of metaphysics, in which God is central and in the course of which the author alternates between proving God's existence and contemplating God - the latter a seventeenth-century version of Bonaventure's Journey of the Soul to God. 'Descartes's attraction to a contemplative mode of philosophizing' (305) is reflected, in the Meditations, in 'the language of the soul's coming to rest in adoring contemplation of the light' (306). Cottingham also accepts the overwhelming evidence from Descartes' correspondence that he 'devoted most of his career not to metaphysics but to science' (108), although he quibbles elsewhere with those who adopt the shorthand term 'science' to describe part of what was called 'natural philosophy' in the seventeenth century (282). He also refers to the '(notoriously lame) argument for the essential incorporeality of the thinking self' in one of Descartes' masterworks (60), and he describes the 'strange, seemingly isolated world of his metaphysical meditations' (139), with its 'creaking ontology' (147), when read in isolation from the rest of his work as a natural philosopher. How should we read him, then, in the twenty-first century? A Devout Catholic? That Descartes was a devout Catholic is possible, unlikely and undecidable. He seems not to have studied theology at all while at school at La Flche, although he completed the pre-theology college cycle in the company of Jesuit students who then continued their studies in theology. Descartes consistently attempted to avoid public entanglement with religious and theological controversies, and said so frequently. 4 Given the alignments that prevailed at the time, both in France. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Nietzsche and the Promise of Philosophy by Wayne KleinDeborah Carter MullenWayne Klein. Nietzsche and the Promise of Philosophy. Albany: State University of New York Press, 1997. Pp. xviii + 256. Paper, $19.95.Wayne Klein states in his Introduction to Nietzsche and the Promise of Philosophy that “Nietzsche’s texts are anomalous…because they explicitly and inexorably force us to question our assumptions about meaning, understanding and writing in a way that (...) few other philosophical texts have” (5). From its beginning, Klein’s book challenges the reader to think beyond the dualism of the literal and figurative meaning of words. For Klein, this task is central to understanding both the content and style of Nietzsche’s writings; or rather, it is essential to the recognition that ‘content’ and ‘style’ cannot be thought separately, especially when reading a poet-philosopher such as Nietzsche who meditates extensively on the intrinsic connection of the two. In his following chapters, Klein provides the reader with an innovative way of reading Nietzsche’s corpus, a strategy of interpretation which is acutely aware that Nietzsche’s philosophy is inseparable from Nietzsche’s rhetoric (6).Chapter One questions both Heidegger’s and Kaufmann’s interpretations of Nietzsche, which, according to Klein, “share a common conviction that Nietzsche’s thought can only be understood properly if it is abstracted from its context and read against the backdrop of his philosophy as a whole” (42). Klein also criticizes Nehamas’ reading of Nietzsche which endeavors to discover “thematic connections and continuities among Nietzsche’s writings, without attempting to take the texts on their own terms as texts” (50). Ultimately, Klein views all three readers as offering an interpretation of Nietzsche in which “the ‘what’ of Nietzsche’s writings is thoroughly divorced from the ‘how’ ” (42).Klein’s strongest evidence for his position of Nietzsche as philosopher-rhetorician is presented in Chapters Two and Three. In Chapter Two, Klein argues against the view [End Page 639] of Maudemarie Clark that (l) Nietzsche’s later writings affirm a “common-sense” or empirical view of truth, and therefore, (2) Nietzsche’s earlier rhetorical descriptions of truth ought to be rejected by the reader who desires to understand Nietzsche’s mature thought (58–59). Through a detailed reading of Nietzsche’s 1872–73 Course on Rhetoric and the 1873 “On Truth and Lies in an Extra-Moral Sense,” Klein presents a convincing case that Nietzsche’s analysis in his early writings of truth as metaphor, metonymy, and synecdoche does not “deny that words can be true, but that with respect to their multifarious origins they are not principally concerned with truth as correspondence or identity” (70). Instead—with Heidegger’s concept of aletheia as the horizon—Klein suggests that Nietzsche’s early writings “insist on a radical undecidability between literal and figurative discourse” which leads Nietzsche to embrace “a conception of shining truth,” i.e., the veiled “shining forth of appearance” (78, 83). This notion of truth as shine or shining forth allows Klein to link Nietzsche’s earliest writings to later works such as Beyond Good and Evil and Twilight of the Idols in their portrayals of truth. Further-more, once this connection is established, Klein can challenge Clark’s reading that Nietzsche’s mature view of truth implicitly acknowledges an empirical dualism of “the true” and “the false.”After establishing that the division between style and content is an ontological dichotomy which Nietzsche’s work rejects, Klein can utilize this fundamental ambiguity between Nietzsche the philosopher and Nietzsche the rhetorician to reconsider specific concepts put forward in Nietzsche’s other writings. Chapter Three interprets The Birth of Tragedy in this vein; however, the most provocative re-reading of Nietzsche occurs in Chapter Four, where Klein brings into question Nietzsche’s “naturalism,” his reliance in his later criticisms of metaphysics and morality upon a seemingly “essentialistic understanding” of central concepts such as the will to power, life, physiology, and sickness and health (141). By returning to Nietzsche’s early writings in his analysis of the later works, Klein concludes that “the pseudo-normative concepts of life, nature, and the will to power” can be read as “contingent interpretations of existence... (shrink)

Economists and other social scientists in this century have often supported economic arguments by referring to positions taken by philosophers of science. This important new book looks at the reliability of this practice and, in the process, provides economists, social scientists, and historians with the necessary background to discuss methodological matters with authority. Redman first presents an accurate, critical, yet neutral survey of the modern philosophy of science from the Vienna Circle to the present, focusing particularly on logical positivism, sociological (...) explanations of science (Polanyi, Fleck, Kuhn), the Popper family, and the history of science. She then deals with economic methodology in the twentieth century, looking at a wide range of methodological positions, especially those supported by positions from the philosophy of science. She considers the myth of the feasibility of falsification in economics and, within the context of its significance for economics, discusses the interpretation of Kuhn's philosophy of science as consensus and the danger such a view represents to science. Appendices review the history of the is-ought dispute and list economists whose first works deal with methodological topics. Comprehensive, readable, and accessible to those with little background knowledge, Redman's book will appeal to a wide range of social scientists and philosophers of science. (shrink)

Deborah L. Parsons 'Urban Montage' _Film-Philosophy_, vol. 3 no. 39, September 1999.

Germund Hesslow has argued recently [2] that a probabilistic theory of causality as advocated by Patrick Suppes [4] has two problems that a deterministic theory avoids. In this paper, I argue that Suppes' probabilistic causal calculus is free of each of these problems and, moreover, that several broader issues raised by Hesslow's discussion tend to support a probabilistic conception of causes.

In 1924, Virginia Woolf wrote a short story based upon the life of Eleanor Ormerod. A wealthy spinster, Ormerod achieved notoriety in late nineteenth-century Britain as an economic entomologist. In 1904, Nature compared her to Caroline Herschel and Mary Somerville. In terms of recent scholarship devoted to the history of women in science, Ormerod's career differed markedly from that of her two predecessors. The emotional or intellectual support of a brother, husband, father, or male family relation made no considerable contribution (...) to her commitment to the study of entomology. Furthermore, her life as an independent spinster offered no positive proof for Francis Power Cobbe's dictum: as she aged, Eleanor Ormerod showed no tendency to become a ‘women's rights woman’. She publicly accepted or internalized the dominant, masculine ideology of science; and by contemporary standards, she achieved success. (shrink)

The Well-Ordered Universe argues that Cavendish's natural philosophy, social and political philosophy, and medical theory share an underlying concern with order. This reveals interesting connections among Cavendish's natural philosophy and her views on gender, animals and the environment, and human health, and explains her commitment to monarchy and social hierarchy.

A comprehensive bibliography of economic methodological works since 1860, this volume includes 2,244 entries divided into two primary sections. The first section covers works on economic methodology while Part Two deals with works on the philosophy of science. Many of the entries are annotated, including the classics in economic methodology, almost all of the books, and general works in the philosophy of science section. All other sections include an introduction to the topic and the articles collected under that heading.

This guide leads readers systematically through the arguments of Mary Shepherd's two books. Chapters 1-4 cover the arguments in the Essay Upon the Relation of Cause and Effect (1824), where Shepherd argues that causal principles can be known by reason to be necessary truths and that causal inferences can be rationally justified. Shepherd's primary target in this work is Hume, but she also addresses the views of Thomas Brown and William Lawrence. Shepherd considered her second book, Essays on the Perception (...) of an External Universe, and Other Subjects Connected with the Doctrine of Causation (1827), to be an extension of the earlier project on causation; here she appeals to the causal principles established in the first book to argue that we can know through reason that an external world of continually-existing objects must exist independently of us, as the causes of our sensations. Chapter 5 of this Guide addresses Shepherd's accounts of sensation and reasoning; Chapters 6-9 lead the reader through the arguments of the Essays, as well laying out Shepherd's views on skepticism and Berkeleyan idealism, her accounts of mind and body, her philosophy of religion, and the solutions she offers to two puzzles about vision. (shrink)

During the past decade there has been a very effective campaign against any explanation of remembering whose basic concept is that of a causally mediating trace. This paper attempts to provide such an explanation by presenting an explicit deductive argument for the existence of the memory trace. The conclusion is shown to follow from reasonable, empirical assumptions of which the most interesting is a spatiotemporal contiguity thesis. Set-theoretic techniques are used to provide a framework of analysis and probabilistic definitions of (...) some causal notions, as that of a causal chain, are presented. (shrink)

This essay explores the relationships between labour and community formation in order to think through how, where, and when diasporic solidarities are imagined or refused. I draw on ethnographic research among Jamaican women contracted for seasonal work in US hotels to situate diasporic calls and responses in relation to specific contexts and a changing global political economy. I show how global geopolitical shifts not only shape the processes of identity formation and social reproduction, but also condition the perpetuation of notions (...) of nationalized racial hierarchies and ideologies of progress. I also show that hotel workers’ notions of ‘America’ and their commitment to the ‘American Dream’ shapes their subjectivities as migrant workers/consumers and, in their assessment, differentiates them from African-Americans, particularly those most immediately affected by Hurricane Katrina. In doing so, I demonstrate that one of the ideological hegemonies of diaspora is the idea that an individual's capacity to affect their own social mobility and that of their social network always outstrips the ‘locals’ in diasporic elsewheres. (shrink)

The Zhuangzi is one of the richest early Chinese sources for exploring conceptualizations of the visceral human form. Zhuangzi presents the human frame as a corpus of flesh, organs, limbs, and bone; he dissects it before the reader's eyes, turning it inside out and joyfully displaying its fragmented joints, sundered limbs, and beautifully monstrous mutations. This body is a site of immolation and fragmentation that ultimately evokes a larger wholeness and completeness. Drawing and quartering the body, Zhuangzi paradoxically frees it (...) from ordinary mortality. -/- Sommer explores the fields of meaning of different terms for the human body found in the Zhuangzi: the body might appear there as a gong body 躬, a sanctimonious ritualized body; as a shen body 身, a site of familial and social personhood; or as a ti body 體, a complex, multilayered corpus of multiple parts, each of which is consubstantial with the whole. Most commonly, however, the body in the Zhuangzi is the xing 形, an elemental or structural form. Zhuangzi enlivens and develops the xing form in ways that are not seen in other early Chinese texts. He mutilates and mutates it such that boundaries between form and formlessness disappear, and the physical frame becomes incorporated into a larger common body that includes all of life and death. (shrink)

A view of inequality as a relationship between the advantaged and the disadvantaged has gained considerable currency in psychological research. However, the implications of this view for theories and interventions designed to reduce inequality remain largely unexplored. Drawing on the literature on close relationships, we identify several key features that a relational theory of social change should include.

Two mechanisms are available for the repair of DNA double‐strand breaks (DSBs) in eukaryotic cells: homology directed repair (HDR) and non‐homologous end‐joining (NHEJ). While NHEJ is not restricted to a particular phase of the cell cycle, it is incapable of accurately repairing DBSs that have suffered a loss or gain of nucleotide sequence information. In contrast, HDR achieves accurate repair of such DSBs by use of a sister chromatid as a DNA template, but is restricted to cell cycle phases (S/G2) (...) when such templates are available. In this scheme, G1 cells appear to lack a mechanism for the accurate repair of certain DSBs, and an ability to use alternative templates would be highly advantageous. Considered here, therefore, is the possibility that RNA transcripts are used as templates for HDR. Potential mechanisms for transcript‐templated HDR, and ways in which it might be detected, are presented. BioEssays 28:78–83, 2006. © 2005 Wiley Periodicals, Inc. (shrink)

In response to a bacterial infection, insects launch an array of countermeasures. Among these are the antibacterial proteins, which effectively lyse bacteria or are bacteriostatic. These proteins were generally assumed to be restricted to insects, yet recent information has shown some homologous counterparts in verte brates, including humans. Recent data have revealed that at least some of these proteins can also act against eukaryotic cells, including human infectious Parasites The latter activities have opened up new possibilities for disease control.

This paper attempts to set up a probabilistic framework for understanding the notion of causal necessity. What results is a relaxed and relativized probabilistic theory of epsilon-Causal necessity and an explicit attempt to avoid deterministic assumptions. The theory developed emphasizes the notions of partial cause, Causal contribution, And the degree of contribution. Implications for causal overdetermination, Causal preemption, And causal discourse are discussed.

This volume includes nineteen articles by scholars from Asia, North America, and Europe on Chinese thinkers from the eleventh to the eighteenth centuries. Included here are intellectual biographies of literati such as Zhou Dunyi, the Cheng brothers, Zhu Xi, Zhang Shi, Hu Hong, Wang Yangming, and Dai Zhen. Essays are arranged chronologically, and most begin with a biographical sketch of their subject. They provide variety rather than uniformity of approach, but all in all these essays are remarkably rich and offer (...) much new material on both familiar and lesser-known thinkers. (shrink)

The ji 己self is a site, storehouse, or depot of individuated allotment associated with the possession of things and qualities: wholesome and unwholesome desires (yu 欲) and aversions, emotions such as anxiety, and positive values such as humaneness and reverence. Each person's allotment is unique, and its "contents" are collected, measured, reflected on, and then distributed to others. The Analects, Mencius, Xunzi, Daodejing, and Zhuangzi each have their own vision for negotiating the space between self and other. Works as seemingly (...) dissimilar as the Analects and Daodejing both agree that positive qualities located within the self should be shared with others, and that the self can be optimized rather than maximized through sharing, emptying, or clearing. Sommer compares the ji self with other terms for body and person current in classical times. This self is strongly individuated, but it exists primarily in relation to other human beings (ren 人 ). These "others" are almost never one's own kind and are usually people who fall outside one's ascribed familial and social relationships. Negotiations between self and other often reflect apprehension regarding degrees of distance, intimacy, worth, recognition, or understanding (zhi 知) between people. (shrink)

This article explores the meanings of nature, and examines how understandings of this term inform the field of psychology. In this period of high, late, or post-modernity, many of the "givens" become contested, and perhaps nothing has become more contested than nature itself. There is a threefold purpose to this paper. This first goal is to unravel two types of nature in psychology, to be distinguished as nature and Nature. The second aim is to discuss how these types of nature/Nature (...) have been distinguished epistemologically, ontologically and methodologically within the field. The final purpose is to suggest points of unity within nature and Nature in psychology. 2012 APA, all rights reserved). (shrink)

This article considers the advice found on six internet sites written for people who are considering coming out. The article uses Edwards’ script formulation theory to examine how the grammatical choices by the writers formulate the dispositions of the main actors in the texts: the advice seeker, LGB individuals, and the people to whom they come out. The writers’ formulations are shaped by a view of coming out as the act of a reasonable, emotionally healthy, moral and loving lesbian, gay (...) or bisexual individual. It is argued that one of the purposes of these texts is to normalize coming out as a routine event and as a rational course of action for an LGB individual. Furthermore, the use of script formulation is seen to be characteristic of written texts and a strategy by which advice writers can legitimize themselves as qualified to give advice. (shrink)

The concept of innateness is central to Descartes's epistemology; the Meditations display a new, non-Aristotelian method of acquiring knowledge by attending properly to our innate ideas. Yet understanding Descartes's conception of innate ideas is not an easy task, and some commentators have concluded that Descartes held several distinct and unrelated conceptions of innateness. In Descartes on Innate Ideas, Deborah Boyle argues that Descartes's remarks on innate ideas in fact form a unified account. Addressing the further question of how Descartes (...) thinks innate ideas are known, the author shows that, for Descartes, thinkers have implicit knowledge of their innate ideas. Thus she shows that the actual perception of these innate ideas is, for Descartes, a matter of making them explicit, turning the intellect away from sense-perceptions and toward pure thought. The author also provides a new interpretation of the Cartesian "natural light," an important mental faculty in Descartes's epistemology. (shrink)

Descartes is often accused of lacking a coherent conception of innate ideas. I argue that Descartes' remarks on innate ideas actually form a unified account. "Innate idea" is triply ambiguous, but its three meanings are interdependent. "Innate idea" can mean an act of perceiving; that which is perceived; or a faculty, capacity, or disposition to have certain ideas. An innate idea qua object of thought is some thing existing objectively , which we have a capacity to perceive, but which we (...) can only actually perceive through meditation. ;Descartes thinks that some innate ideas, such as the idea of thought itself, are implicit in the very process of thinking. Because they are relied on in thinking itself, we have implicit awareness of them. We also have implicit knowledge of other ideas contained in them. The actual perception of these innate ideas is, for Descartes, a matter of making them explicit, turning the intellect away from sense-perceptions and towards pure thought. ;Some innate truths, Descartes says, are perceived by the "natural light." I argue that such truths are made explicit through attending to how the concepts which those truths are about have been relied on in the process of thinking. I discuss the relationship between the natural light and the will, arguing that other accounts of Descartes' "natural light" in the secondary literature are unsatisfactory. I also explore how Descartes' use of the metaphor of light might have been informed by his scientific views about light. ;The innate ideas of corporeal nature and mathematics are also made explicit through attention and reflection, according to Descartes. Though many commentators read Descartes as holding that the innate idea of extension can be known without any use of the senses, I argue that it is discovered through reflection on our sense-perceptions. Once this idea is explicit, Descartes thinks, we can use it to generate explicit awareness of further innate ideas, such as ideas of shapes. Reflection on those further innate ideas, in turn, makes explicit various innate truths about those shapes. (shrink)

In this article we assess the extant literature on women’s careers appearing in selected career, management and psychology journals from 1990 to the present to determine what is currently known about the state of women’s careers at the dawn of the 21st century. Based on this review, we identify four patterns that cumulatively contribute to the current state of the literature on women’s careers: women’s careers are embedded in women’s larger-life contexts, families and careers are central to women’s lives, women’s (...) career paths reflect a wide range and variety of patterns, and human and social capital are critical factors for women’s careers. We also identify paradoxes that highlight the disconnection between organizational practice and scholarly research associated with each of the identified patterns. Our overall conclusion is that male-defined constructions of work and career success continue to dominate organizational research and practice.We provide direction for a research agenda on women’s careers that addresses the development of integrative career theories relevant for women’s contemporary lives in hopes of providing fresh avenues for conceptualizing career success for women. Propositions are identified for more strongly connecting career scholarship to organizational practice in support of women’s continued career advancement. (shrink)

Extrait de la couverture : ""Here, for the first time, is a book that brings women's writings out of exile to rethink anthropology's purpose at the end of the century.... As a historical resource, the collection undertakes fresh readings of the work of well-known women anthropologists and also reclaims the writings of women of color for anthropology. As a critical account, it bravely interrogates the politics of authorship. As a creative endeavor, it embraces new Feminist voices of ethnography that challenge (...) prevailing definitions of theory and experimental writing.". (shrink)