When Journeys Through Philosophy first appeared in 1977, it quickly established a reputation as one of the most complete and versatile introductory philosophy textbooks for the beginning student. Combining carefully chosen selections from the original works of many eminent philosophers with invaluable commentaries designed to illuminate the ideas of these great minds, and an extensive section on how one should read philosophy, the editors have answered the instructional needs of students and teachers alike. The revised edition contains selections by Denis (...) Diderot, Kierkegaard, Irving Kristol, Paul Kurtz, George Moore, William Paley, Jean-Paul Sarte, and John Wisdom, in addition to many of the excerpts from classical and contemporary thinkers found in the earlier edition. The highly acclaimed section on how to read philosophy is complemented by the addition of new introductions. Journeys Through Philosophy is surely destined to become the introductory philosophy textbook for our times. (shrink)

Law, often neglected in treatments of the Republic, is essential to the philosopher-kings’ rule. Only law accomplishes the partial divinization of citizens at which philosophical politics aims. Socrates’ interrogation of Thrasymachus and Glaucon reveals law to be a command whereby citizens participate in philosophical knowledge and limit the pleonexia congenital to humanity. Law does so primarily by instilling in souls a true opinion resistant to pleonectic passion, producing a state of political virtue. This primary work is supported by the musical (...) and poetical education, itself shaped by law for the sake of law. Law persuades and compels the soul by appealing to both reason and spiritedness, enabling them to overcome the appetites. The soul’s consequent acceptance of truth and resistance to the passions indeed makes it resemble divinity. In so transforming the citizens through the law, the philosopher-king also unifies the city and makes it happy under his rule. (shrink)

Research suggests that contact with nature can be beneficial, for example leading to improvements in mood, cognition, and health. A distinct but related idea is the personality construct of subjective nature connectedness, a stable individual difference in cognitive, affective, and experiential connection with the natural environment. Subjective nature connectedness is a strong predictor of pro-environmental attitudes and behaviors that may also be positively associated with subjective well-being. This meta-analysis was conducted to examine the relationship between nature connectedness and happiness. Based (...) on 30 samples ( n = 8523), a fixed-effect meta-analysis found a small but significant effect size ( r = 0.19). Those who are more connected to nature tended to experience more positive affect, vitality, and life satisfaction compared to those less connected to nature. Publication status, year, average age, and percentage of females in the sample were not significant moderators. Vitality had the strongest relationship with nature connectedness ( r = 0.24), followed by positive affect ( r = 0.22) and life satisfaction ( r = 0.17). In terms of specific nature connectedness measures, associations were the strongest between happiness and inclusion of nature in self ( r = 0.27), compared to nature relatedness ( r = 0.18) and connectedness to nature ( r = 0.18). This research highlights the importance of considering personality when examining the psychological benefits of nature. The results suggest that closer human-nature relationships do not have to come at the expense of happiness. Rather, this meta-analysis shows that being connected to nature and feeling happy are, in fact, connected. (shrink)

Research Ethics, Volume 18, Issue 1, Page 24-38, January 2022. Are social science, cross-border research projects, where recruitment and data collection are carried out remotely, required to follow similar ethical and data-sharing procedures as ‘on-the-ground’ studies that use traditional means of recruitment and participant engagement? This article reflects on our experience of dealing with this question when we had to switch to online data collection due to the restrictions posed by the COVID-19 pandemic, such as the inability to travel or (...) work in person with local communities and collaborators. Using social media platforms and online data collection when conducting research brings many advantages, such as being able to communicate remotely but directly with gatekeepers and collaborators, and in reaching potential participants on a global scale. However, neither the guidelines and advice for conducting ethically sound internet-based research, nor the academic literature focussed on building equitable research partnerships between the Global North and the Global South, offer much information regarding the ethical concerns, or address the grey areas, posed by this type of digital and distanced transnational research. In our experience, conducting research remotely made negotiations of access very challenging due to the politics of positionality between Global North and South researchers, lack of clarity on ethical processes and perceptions of gatekeepers who we could not meet in person. We hope the reflections on, and discussion of, our experience encourage deliberation on the present ethical challenges posed by online and social-media-disseminated data collection, particularly in cross-border circumstances. (shrink)