Earp, Lewis, and Hart argue the pursuit of racial justice requires a summary end to the war on drugs. In surveying the racially disparate harms of an enforcement-oriented, punitive, and ulti...

Elementary teachers can integrate social studies into their curriculum through thematic or interdisciplinary units. This study explores fourth-grade students’ responses to a month-long, structured inquiry. For two weeks, fourth-graders engaged in multiple readings of five secondary and fourteen primary sources using closed- and open-ended analysis questions and extemporaneous, text-based writing. For another two weeks, the writing process guided students through concept mapping, skeleton outlining, peer- and teacher-review, and revision. Three researchers examined students’ writings for criticality, complexity, and clarity. Findings yielded (...) positive, statistically significant correlations between secondary source usage and historical significance, secondary source usage and continuity-and-change, and primary source usage and contextualization. Positive, weak correlations appear between primary source usage and sourcing. No relationship appears between corroboration and other variables. Meaning is extrapolated for classroom practice and applied to seminal studies. Limitations include a small sample of largely homogeneous, inexperienced students. (shrink)

Several recent articles in the field of ethics and business have raised questions concerning the viability of professional ethical codes. Are such codes serious, effective tools for promoting and enforcing an ethical standard of behavior? Or do the codes more closely resemble clever, elaborate public-relation ploys? The purpose of this paper is to analyze the content, role and efficacy of one such ethical code, namely, The Code of Ethics of the National Association of Realtors. The paper examines the ethical principles (...) embodied, implicitly or explicitly, in this Code; it tests these principles for coherence, comprehensiveness, clarity and enforce-ability. Furthermore, it seeks to determine whether this Code articulates standards of ethical conduct that are higher than those already required by law and whether the Code successfully translates a general ethical vision down to concrete, everyday real estate practice. (shrink)

In an 1896 article for Kindergarten Magazine, John Dewey explained that the "child comes to school to do; to cook, to sew, to work with wood and tools in simple constructive acts; within and about these acts cluster the studies—writing, reading, arithmetic, etc."1 With this statement, Dewey encapsulated a key principle in the elementary education pedagogy he was at that time developing at the University of Chicago's Laboratory School. This school, which Dewey founded in 1896, explicitly experimented with new (...) pedagogical techniques. Ultimately, the Laboratory School's emphasis on occupations would become the most distinctive aspect of Dewey's and his colleagues' experimentation with educational... (shrink)

In his fortieth anniversary commemoration of the Cooper Union Museum for the Arts and Decoration in 1937, John Dewey wrote confidently about the development of museums as educational institutions. As Dewey argued, “[o]ne of the most striking features of recent American culture has been the rapid growth of museums in all lines, artistic, commercial and industrial; of natural history, anthropology and antiquities.” Dewey explained that it “has become generally recognized” that museums “occupy as necessary a place in popular education (...) as do public libraries,” arguing that “[v]ision of [museums’] educational function has kept pace with their material expansion.” In general, Dewey contended, a “museum that is directed... (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)

In Education After Dewey, Paul Fairfield advocates a philosophy of education that combines John Dewey’s thinking with ideas drawn from continental European philosophy and 20th century social theory. In particular, Fairfield argues that putting Dewey in conversation with philosophers such as Hans-Georg Gadamer and Martin Heidegger can lead to needed improvements in contemporary ideas about education. Education after Dewey seeks to rehabilitate Dewey’s thought for students of European philosophy and for humanities educators. It argues for the merits, and concedes (...) the limitations, of Dewey’s educational emphasis on experience. The many connections that Fairfield establishes between Dewey’s educational thinking and .. (shrink)

This book on some of the important thinkers in the history of Platonism originated in a symposium held at the University of Notre Dame’s Irish Studies Center, Dublin, in 2002. The editors introduce the volume with a question: “What do philosophers mean by ‘idealism’?” The essays that follow can be divided into three sections: ancient to late ancient, Eriugena and Islamic Thought , and Berkeley and Modern Philosophy.The first three papers deal with Plato and Platonism. Vasilis Politis argues for a (...) kind of non-subjective idealism based on a reading of Sophist 248c–249d. This is based on a recognition of reason as central to Plato’s concerns. In the second paper, John Dillon writes about “The Platonic Forms as Gesetze” and asks, “Could Paul Natorp Have Been Right?” By a judicious use of the German text, and with reference to the 2004 translation of Natorp’s Ideenlehre , Dillon presents Natorp’s case for understanding the Forms as “systems for ordering knowledge, that they are nothing other than ‘laws of thought’.” Dillon notes the texts that must be overlooked to arrive at this interpretation. Yet, he acknowledges Natorp’s good knowledge of Plato and finds. (shrink)

In this book John T. Lysaker is looking in the right places; he is looking in the right way, and, I think, even finds what he is looking for, and yet somehow he fails to see it. While I learned muc...

This semester-long research project examined the use of social studies trade books to thematically teach about six individuals who served as change agents in the United States during the late 19th century and early 20th century. Three of the individuals were African American men, Robert Smalls, Frederick Douglass, and John Roy Lynch, who took civic action to address racial discrimination faced by the Black community in the half century following the U.S. Civil War. The other three indivduals were women (...) women, Ida B. Wells, Clara Lemlich, and Jane Addams, who challenged social inequities and injustices within their communities. Over the course of the semester-long research project, sixth-grade U.S. history students read selected trade books, examined primary sources, completed graphic organizers, and crafted writing assessments about each of the six individuals. Students demonstrated complex historical thinking, integrated economic and civic thinking, and communicated thematic ideas of systemic oppression of minorities, women, and the poor. They struggled to make connections between examples of historic oppression and contemporary examples of societal oppression. (shrink)

God does not make his call to his servants conditional upon their purging themselves of weakness.... It is precisely in their weakness and frailty—even in their rebellion—that God calls his servants. So it was with Jeremiah; so it is through all the pages of Scripture; and so it is today.

Records of certain Government Departments known to have purchased scientific instruments from designated suppliers over long periods are potentially important sources of information on both instruments and their makers. The Office of Ordnance was one such Department. Investigation of its financial and administrative records has shown that the appointment ‘Mathematical Instrument Maker to his Majesty's Office of Ordnance’ brought the holder a substantial trade in instruments for drawing, surveying, and military purposes. Detailed entries in the Bill Books enable not only (...) types, quantities, and prices of instruments supplied to be determined, but also the purposes for which they were required. In many cases the actual users of the instruments are named, with their locations in Great Britain and overseas.The records of the Office of Ordnance are extensive, covering the mid-seventeenth to the mid-nineteenth century in over ten thousand volumes or bundles. This paper provides an introduction to what is available, and examines in particular the period 1748–1772 when George Adams senior was Mathematical Instrument Maker to this Office. It is shown that during this period Adams supplied over 1500 instruments, ranging from drawing pens to theodolites, detailed in 148 bills amounting to a total value of £2425. Some other well-known instrument makers, such as Thomas Wright, Benjamin Cole & Son, and Jesse Ramsden, were also occasional suppliers of instruments in the same period, while from 1765 onwards the records include bills for instruments purchased by the Office of Ordnance for the Royal Observatory from makers such as Dollond and Bird. The total number of instrument makers' bills located and examined in the period searched, including the 148 by Adams, was 166. In addition, though not within the scope of this paper it was observed that the records contain numerous bills by William Deane before, and by Jeremiah Sisson after, the period of Adams' appointment respectively. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:THE BIBLE AND MODERNITY: REFLECTIONS ON LEO STRAUSS John Ranieri Seton Hall University espondingto the criticisms made by Eric Voegelin and Alexandre Lojeve ofhis book On Tyranny, Leo Strauss wonders whether the attempt to restore classical social science is not, perhaps, Utopian, "since it implies that the classical orientation has not been made obsolete by the triumph ofthe biblical orientation" (Strauss 1991, 177-178). In similar fashion Strauss remarks (...) to Karl Lowith how "there can be no doubt that our usual way of feeling is conditioned by the biblical tradition," even if he refuses to rule out the possibility of correcting that feeling (Lowith and Strauss, 111). This "triumph ofthe biblical orientation" concerns Strauss, since he believes no synthesis is possible between the competing claims of Athens and Jerusalem. The cultural predominance of one of these cities would jeopardize the vitality ofwestern civilization, which depends upon the tension between them for its dynamism and life (Strauss 1989, 72; 1997, 116, 121). To speak ofthe triumph ofthe biblical in the modern West is to call attention to a disruptive imbalance. Strauss's overall project of reviving the classical orientation in politics can be understood as an attempt to restore a sense of equilibrium. If the modern world reflects a victory ofthe biblical orientation, it is relevant to ask just how Strauss conceives the relationship between modernity and the Bible. Given Strauss's well known criticism of modernity, we may wonder whether this criticism is also an implicit criticism ofthe Bible and its influence. Answering this question is not an easy task. For someone who considered the opposition between Athens and Jerusalem to be the central issue confronting western civilization, Strauss 56John Ranieri devotes a relatively meager amount ofspace to analysis ofthe Bible.1 With rare exception we find nowhere near the amount of detailed commentary on biblical texts that we find in his treatment ofthe classics. What are we to make ofan author who writes three books on Xenophon's Socrates, while limiting his only detailed biblical commentary to the first two chapters of Genesis? This discrepancy would pose no problem, but for the fact that Strauss repeatedly emphasizes the importance ofkeeping alive the question ofthe relationship between Greek and biblical traditions. By comparison, a thinker like Heidegger simply tends to dismiss or ignore the relevance of the Bible in addressing what he would take to be the contemporary crisis of western civilization. But Strauss insists that we cannot understand the modern world without a serious consideration ofthe claims ofAthens and Jerusalem. His reticence, then, in treating biblical texts (especially the New Testament) with the same degree of probity as he employs when consideringthe texts ofclassical Greece, is puzzling. We are leftwondering whether his own observation about Machiavelli is applicable to himself: "The silence ofthe wise man is always meaningful. It cannot be explained by forgetfulness" (Strauss 1958, 30; see Grant 1964; Steintrager 1968). Strauss's silence may be significant, but arguments based upon an author's omissions are always more precarious than those which rely on written or spoken evidence. In the case of Strauss, there are in fact sufficient statements and hints in his work to enable us to recognize ways in which he construed the relationship between the Bible and modernity. Three themes stand out. The first is the notion that the eschatological vision ofthe Bible survives in modern times in transfigured and distorted form as the idea of progress. The second is Strauss's contention that the "final atheism" characteristic of late modernity is the child of an "intellectual 1 As far as 1 can tell, Strauss devoted only one essay to a specific book ofthe Bible. That essay is "On the Interpretation of Genesis" (Strauss 1995b; Orr 1995). Strauss deals with much ofthe same material in his "Jerusalem and Athens: Some Preliminary Reflections" (Strauss 1995; Orr 1995), although the second part ofthe two part essay (constituting a quarter ofthe entire essay) contains briefquotes from Amos, Isaiah, and Jeremiah. Another place in which he discusses the influence ofthe Bible is "Progress or Return? (Strauss 1 997). There is no extended treatment of any New Testament text anywhere in Strauss's published work. By contrast, Eric Voegelin (another... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Literature 27.1 (2003) 1-20 [Access article in PDF] Crime, Compassion, and The Reader John E. MacKinnon IN "WRITING AFTER AUSCHWITZ," Günter Grass describes how at the age of seventeen he stubbornly refused to believe the evidence arrayed before him and his classmates of Nazi atrocities, the photographs showing piles of eyeglasses, shoes, hair, and bones. "Germans never could have done, never did do a thing like (...) that," he recalls thinking. And "when the Never collapsed," he and other young Germans were assured that they were free of responsibility. "It took several more years," Grass reports, "before I began to realize: This will not go away; our shame cannot be repressed or come to terms with." Later, he confesses that those of his age "belonged to the Auschwitz generation—not as criminals, to be sure, but in the camp of the criminals." 1Although one would be hard-pressed to find a novel more dramatically different in style and narrative development than Grass's own dark, audacious fables, Bernhard Schlink's The Reader 2 nonetheless shares this fascination with the notion of collective guilt, in particular the burden of inheritance endured by Germany's "second generation." Set in a university town in the late 1950s, the novel tells the story of a high school student, Michael Berg, who falls in love with Hanna Schmitz, a woman twenty years his senior. Though capable of genuine concern and deep affection, Hanna is oddly secretive, often brusque and officious, occasionally given to cruelty and sarcasm, and prone to unpredictable fits of pique. She also has an endearing quirk: she likes Michael to read to her. Eventually, and without explanation, she vanishes from Michael's life. It is seven years before he sees her again, when, as a law student, he attends a trial of concentration-camp guards, one of whom is Hanna. She stands accused, along with four other [End Page 1] women, of serving at both Auschwitz and a satellite camp near Cracow, of being actively involved in the selection of prisoners for almost certain death, and of locking several hundred women in a church, where they burned to death during a bombing raid.In light of testimony given at trial, Hanna's puzzling conduct, and his own recollections of their time together, it finally dawns on Michael that Hanna cannot read, that she was and remains illiterate. But while in retrospect this may explain certain episodes of frustration, incomprehension, and overreaction on her part, does it have any bearing on her guilt? What would Michael himself have done if similarly situated, and similarly limited? Thus, the story of Michael and Hanna serves as an allegory of the relation between the two generations of Germans, those who were Nazis, or who at least assisted or accommodated them, and the "lucky late-born." It is against this background that Schlink is able most searchingly to investigate questions of complicity, recrimination, and atonement.As much courtroom drama as rite-of-passage tale, The Reader is also something of a philosophical investigation. According to Eva Hoffman, in fact, Schlink has managed to compose "a fictionalized essay... a kind of philosophical parable." For all the briskly evocative prose, she adds, The Reader "gradually acquires some of the severity of a legal or logical argument, in which propositions are set forth and then tested from various points of view." 3 In a recent article, Jeremiah P. Conway offers a sympathetic interpretation of the novel, attending in particular to the philosophical issues that it raises. Conway challenges Martha Nussbaum's claim that it is logically incoherent for us to feel compassion for one whom we hold responsible for a morally reprehensible act. 4 For in Hanna, he suggests, we have a compelling counterexample, a fit object of our compassion no less than our condemnation. And yet, Conway's challenge is grounded in an even more fundamental denial that The Reader is at all concerned to establish the circumstances of Hanna's life as mitigating her crime.In what follows, I will argue that this interpretation is untenable... (shrink)

In 1795 Jeremiah Aversham went to execution bearing a flower in his mouth. “He was afterwards hung in chains on Wimbledon common, and for several months,” it was reported, “thousands of the London populace passed their Sundays near the spot as if consecrated by the remains of a hero.” From the perspective of bourgeois morality this was an intolerable scandal. The display of the dead body had become one of those suspicious or ill-defined areas of life that were treated (...) as indecent or marginalised as offensive. The general rearrangement of values in the society transformed the body into an object of aversion as opposed to representation. The change of attitude made it impossible to continue inscribing the bodies of criminals with the degradation of public exposure. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Literature 27.1 (2003) 1-20 [Access article in PDF] Crime, Compassion, and The Reader John E. MacKinnon IN "WRITING AFTER AUSCHWITZ," Günter Grass describes how at the age of seventeen he stubbornly refused to believe the evidence arrayed before him and his classmates of Nazi atrocities, the photographs showing piles of eyeglasses, shoes, hair, and bones. "Germans never could have done, never did do a thing like (...) that," he recalls thinking. And "when the Never collapsed," he and other young Germans were assured that they were free of responsibility. "It took several more years," Grass reports, "before I began to realize: This will not go away; our shame cannot be repressed or come to terms with." Later, he confesses that those of his age "belonged to the Auschwitz generation—not as criminals, to be sure, but in the camp of the criminals." 1Although one would be hard-pressed to find a novel more dramatically different in style and narrative development than Grass's own dark, audacious fables, Bernhard Schlink's The Reader 2 nonetheless shares this fascination with the notion of collective guilt, in particular the burden of inheritance endured by Germany's "second generation." Set in a university town in the late 1950s, the novel tells the story of a high school student, Michael Berg, who falls in love with Hanna Schmitz, a woman twenty years his senior. Though capable of genuine concern and deep affection, Hanna is oddly secretive, often brusque and officious, occasionally given to cruelty and sarcasm, and prone to unpredictable fits of pique. She also has an endearing quirk: she likes Michael to read to her. Eventually, and without explanation, she vanishes from Michael's life. It is seven years before he sees her again, when, as a law student, he attends a trial of concentration-camp guards, one of whom is Hanna. She stands accused, along with four other [End Page 1] women, of serving at both Auschwitz and a satellite camp near Cracow, of being actively involved in the selection of prisoners for almost certain death, and of locking several hundred women in a church, where they burned to death during a bombing raid.In light of testimony given at trial, Hanna's puzzling conduct, and his own recollections of their time together, it finally dawns on Michael that Hanna cannot read, that she was and remains illiterate. But while in retrospect this may explain certain episodes of frustration, incomprehension, and overreaction on her part, does it have any bearing on her guilt? What would Michael himself have done if similarly situated, and similarly limited? Thus, the story of Michael and Hanna serves as an allegory of the relation between the two generations of Germans, those who were Nazis, or who at least assisted or accommodated them, and the "lucky late-born." It is against this background that Schlink is able most searchingly to investigate questions of complicity, recrimination, and atonement.As much courtroom drama as rite-of-passage tale, The Reader is also something of a philosophical investigation. According to Eva Hoffman, in fact, Schlink has managed to compose "a fictionalized essay... a kind of philosophical parable." For all the briskly evocative prose, she adds, The Reader "gradually acquires some of the severity of a legal or logical argument, in which propositions are set forth and then tested from various points of view." 3 In a recent article, Jeremiah P. Conway offers a sympathetic interpretation of the novel, attending in particular to the philosophical issues that it raises. Conway challenges Martha Nussbaum's claim that it is logically incoherent for us to feel compassion for one whom we hold responsible for a morally reprehensible act. 4 For in Hanna, he suggests, we have a compelling counterexample, a fit object of our compassion no less than our condemnation. And yet, Conway's challenge is grounded in an even more fundamental denial that The Reader is at all concerned to establish the circumstances of Hanna's life as mitigating her crime.In what follows, I will argue that this interpretation is untenable... (shrink)

In 1795 Jeremiah Aversham went to execution bearing a flower in his mouth. “He was afterwards hung in chains on Wimbledon common, and for several months,” it was reported, “thousands of the London populace passed their Sundays near the spot as if consecrated by the remains of a hero.” From the perspective of bourgeois morality this was an intolerable scandal. The display of the dead body had become one of those suspicious or ill-defined areas of life that were treated (...) as indecent or marginalised as offensive. The general rearrangement of values in the society transformed the body into an object of aversion as opposed to representation. The change of attitude made it impossible to continue inscribing the bodies of criminals with the degradation of public exposure. (shrink)

The Philosophy and Science of Roger Bacon offers new insights and research perspectives on one of the most intriguing characters of the Middle Ages, Roger Bacon. At the intersections between science and philosophy, the volume analyses central aspects of Bacon's reflections on how nature and society can be perfected. The volume dives into the intertwining of Bacon's philosophical stances on nature, substantial change, and hylomorphism with his scientific discussion of music, alchemy, and medicine. The Philosophy and Science of Roger Bacon (...) also investigates Bacon's projects of education reform and his epistemological and theological ground maintaining that humans and God are bound by wisdom, and therefore science. Finally, the volume examines how Bacon's doctrines are related to a wider historical context, particularly in consideration of Peter John Olivi, John Pecham, Peter of Ireland, and Robert Grosseteste. The Philosophy and Science of Roger Bacon is a crucial tool for scholars and students working in the history of philosophy and science and also for a broader audience interested in Roger Bacon and his long-lasting contribution to the history of ideas. (shrink)

Are theories ‘underdetermined by the evidence’ in any way that should worry the scientific realist? I argue that no convincing reason has been given for thinking so. A crucial distinction is drawn between data equivalence and empirical equivalence. Duhem showed that it is always possible to produce a data equivalent rival to any accepted scientific theory. But there is no reason to regard such a rival as equally well empirically supported and hence no threat to realism. Two theories are empirically (...) equivalent if they share all consequences expressed in purely observational vocabulary. This is a much stronger requirement than has hitherto been recognised— two such ‘rival’ theories must in fact agree on many claims that are clearly theoretical in nature. Given this, it is unclear how much of an impact on realism a demonstration that there is always an empirically equivalent ‘rival’ to any accepted theory would have—even if such a demonstration could be produced. Certainly in the case of the version of realism that I defend—structural realism—such a demonstration would have precisely no impact: two empirically equivalent theories are, according to structural realism, cognitively indistinguishable. (shrink)

In his preface Mr Wilson writes 'I feel that a great many adults … would do better to spend less time in simply accepting the concepts of others uncritically, and more time in learning how to analyse concepts in general'. Mr Wilson starts by describing the techniques of conceptual analysis. He then gives examples of them in action by composing answers to specific questions and by criticism of quoted passages of argument. Chapter 3 sums up the importance of this kind (...) of mental activity. Chapter 4 presents selections for the reader to analyse, followed by questions of university entrance/scholarship type. This is a book to be worked through, in a sense a text-book. (shrink)

How do we acquire thoughts and beliefs about particulars by looking at pictures? One kind of reply essentially compares depiction to perception, holding that picture-perception is a form of remote object-perception. Lopes’s theory that pictures refer by demonstrative identification, and Walton’s transparency theory for photographs, constitute such remote acquaintance theories of depiction. The main purpose of this paper is to defend an alternative conception of pictures, on which they are not suitable for acquainting us with particulars but for acquainting us (...) with certain kinds of properties. This conception is outlined in §4, where it is argued that pictures are useful devices for what Heal has called indexical predication. In §2 and §3, I explain why I believe that remote acquaintance theories are false, and why picture-perception cannot function as a form of extended or remote object-perception. The main reason is that the contents of picture-perceptions do not themselves provide the kind of numerical and contextual information required for singular thought. Picture-reference is instead secured by independent beliefs or linguistic communication about the causal history of pictures as objects. In other words, it is beliefs about the numerical identity of pictures as objects that anchors the reference of the representational contents of pictures. (shrink)

Setting the scene -- Sentience and the sentient mind -- Special senses and their interpretation Survival strategies -- Social strategies -- Animals of the waters -- Animals of the air -- Animals of the savannah and plains -- Animals of the forests -- Close neighbours -- Our duty of care.

In this philosophically sophisticated and historically significant work, John H. Zammito reconstructs Kant's composition of The Critique of Judgment and reveals that it underwent three major transformations before publication. He shows that Kant not only made his "cognitive" turn, expanding the project from a "Critique of Taste" to a Critique of Judgment but he also made an "ethical" turn. This "ethical" turn was provoked by controversies in German philosophical and religious culture, in particular the writings of Johann Herder and (...) the Sturm und Drang movement in art and science, as well as the related pantheism controversy. Such topicality made the Third Critique pivotal in creating a "Kantian" movement in the 1790s, leading directly to German Idealism and Romanticism. The austerity and grandeur of Kant's philosophical writings sometimes make it hard to recognize them as the products of a historical individual situated in the particular constellation of his time and society. Here Kant emerges as a concrete historical figure struggling to preserve the achievements of cosmopolitan Aufkl-rung against challenges in natural science, religion, and politics in the late 1780s. More specifically Zammito suggests that Kant's Third Critique was animated throughout by a fierce personal rivalry with Herder and by a strong commitment to traditional Christian ideas of God and human moral freedom. "A work of extraordinary erudition. Zammito's study is both comprehensive and novel, connecting Kant's work with the aesthetic and religious controversies of the late eighteenth century. He seems to have read everything. I know of no comparable historical study of Kant's Third Critique."-Arnulf Zweig, translator and editor of Kant's ;IPhilosophical Correspondence, 1759-1799;X "An intricate, subtle, and exciting explanation of how Kant's thinking developed and adjusted to new challenges over the decade from the first edition of the Critique of Pure Reason to the appearance of the Critique of Judgment. "--John W. Burbidge, Review of Metaphysics "There has been for a long time a serious gap in English commentary on Kant's Critique of Judgment Zammito's book finally fills it. All students and scholars of Kant will want to consult it."--Frederick Beiser, Times Literary Supplement. (shrink)

Obviously medicine should be evidence-based. The issues lie in the details: what exactly counts as evidence? Do certain kinds of evidence carry more weight than others? (And if so why?) And how exactly should medicine be based on evidence? When it comes to these details, the evidence-based medicine (EBM) movement has got itself into a mess – or so it will be argued. In order to start to resolve this mess, we need to go 'back to basics'; and that means (...) turning to the philosophy of science. The theory of evidence, or rather the logic of the interrelations between theory and evidence, has always been central to the philosophy of science – sometimes under the alias of the 'theory of confirmation'. When taken together with a little philosophical commonsense, this logic can help us move towards a position on evidence in medicine that is more sophisticated and defensible than anything that EBM has been able so far to supply. (shrink)