An interesting pattern emerges in the Early Modern Era of women taking control of their lives and bodies through the use of material culture, and men being terrified of this fact. Women often lacked agency in a world with ever-changing perceptions of not only femininity, but also of the female form. Clothing was then one of the few ways that these women who lacked power could control their body and their spheres. To those living in the Early Modern Era, clothing (...) held far more meaning than it does in the modern day. The exchange of clothing among women was founded on and fundamental to the connections between them. It was transferred from “masters and mistresses to servants, from aunts to nieces, from sisters and brothers to younger siblings” in a “routine rotation” that was the life of a garment. Men and women alike understood the innate power of clothing in the Early Modern period and its ability to “transnature” the body it was on. Clothing had the power to “mold and shape” women into anything. Because of its transformative nature, for many women clothing was one of the few places where they could exert their control: through purchasing power, shaping their public presentation and—for lower class women—even manufacturing or selling. Busks and stays are one item which was targeted by masculinity in the early modern period because of their connection to both women and sexuality more specifically. (shrink)

Objectives—To assess the process involved in obtaining ethical approval for a single-centre study involving geographically dispersed subjects with an uncommon genetic disorder. Design—Observational data of the application process to 53 local research ethics committees (LRECs) throughout Wales, England and Scotland. The Multicentre Research Ethics Committee (MREC) for Wales had already granted approval. Results—Application to the 53 LRECs required 24,552 sheets of paper and took two months of the researcher's time. The median time taken for approval was 39 days with only (...) seven (13%) of committees responding within the recommended 21 days. In at least nineteen cases (36%) a subcommittee considered the application. Thirty-three committees (62%) accepted the proposal without amendments but, of the remainder, four (8%) requested changes outside of the remit of LRECs. Discussion—Difficulties still exist with the system for obtaining ethical approval for studies involving a single centre but with patients at multiple sites, as is often required for genetic observational research. As such studies differ from true multicentre studies, it may be advantageous to develop a separate and specific process of application to ensure that resources are not unnecessarily expended in the quest for ethical approval. (shrink)

Human ecology - the study and practice of relationships between the natural and the social environment - has gained prominence as scholars seek more effectively to engage with pressing global concerns. In the past seventy years most human ecology has skirted the fringes of geography, sociology and biology. This volume pioneers radical new directions. In particular, it explores the power of indigenous and traditional peoples' epistemologies both to critique and to complement insights from modernity and postmodernity.

The COVID‐19 pandemic has placed extraordinary stress on frontline healthcare providers as they encounter significant challenges and risks while caring for patients at the bedside. This study used qualitative research methods to explore nurses and respiratory therapists' experiences providing direct care to COVID‐19 patients during the first surge of the pandemic at a large academic medical center in the Northeastern United States. The purpose of this study was to explore their experiences as related to changes in staffing models and to (...) consider needs for additional support. Twenty semi‐structured interviews were conducted with sixteen nurses and four respiratory therapists via Zoom or by telephone. Interviews were transcribed verbatim, identifiers were removed, and data was coded and analyzed thematically. Five major themes characterize providers' experiences: a fear of the unknown, concerns about infection, perceived professional unpreparedness, isolation and alienation, and inescapable stress and distress. This manuscript analyzes the relationship between these themes and the concept of moral distress and finds that some, but not all, of the challenges that providers faced during this time align with previous definitions of the concept. This points to the possibility of broadening the conceptual parameters of moral distress to account for providers' experiences of treating patients with novel illnesses while encountering institutional and clinical challenges. (shrink)

Pancreatitis is a complex, progressively destructive inflammatory disorder. Alcohol was long thought to be the primary causative agent, but genetic contributions have been of interest since the discovery that rare PRSS1, CFTR and SPINK1 variants were associated with pancreatitis risk. We now report two associations at genome-wide significance identified and replicated at PRSS1-PRSS2 and X-linked CLDN2 through a two-stage genome-wide study. The PRSS1 variant likely affects disease susceptibility by altering expression of the primary trypsinogen gene. The CLDN2 risk allele is (...) associated with atypical localization of claudin-2 in pancreatic acinar cells. The homozygous CLDN2 genotype confers the greatest risk, and its alleles interact with alcohol consumption to amplify risk. These results could partially explain the high frequency of alcohol-related pancreatitis in men. © 2012 Nature America, Inc. All rights reserved. (shrink)

We improve on and generalize a 1960 result of Maltsev. For a field F, we denote by $H(F)$ the Heisenberg group with entries in F. Maltsev showed that there is a copy of F defined in $H(F)$, using existential formulas with an arbitrary non-commuting pair of elements as parameters. We show that F is interpreted in $H(F)$ using computable $\Sigma _1$ formulas with no parameters. We give two proofs. The first is an existence proof, relying on a result of Harrison-Trainor, (...) Melnikov, R. Miller, and Montalbán. This proof allows the possibility that the elements of F are represented by tuples in $H(F)$ of no fixed arity. The second proof is direct, giving explicit finitary existential formulas that define the interpretation, with elements of F represented by triples in $H(F)$. Looking at what was used to arrive at this parameter-free interpretation of F in $H(F)$, we give general conditions sufficient to eliminate parameters from interpretations. (shrink)

Numerous studies covering courtly dancing and its portrayal in medieval European religious art and literature seem to have, to a large extent, exhausted this subject. Nevertheless, works on courtly dances remain, for the most part, more speculative in nature than apparent at first glance. This is amazing when we consider the importance of courtly dance in literature and art dating from the Middle Ages, as there are only few Middle High German poems in which collective dance is not mentioned. Contrasting (...) with this great number and wide range of references to dance is its small footprint in works dealing with the history of dance. Only a small number of works touch up this issue, and these have only collected and analysed fragments of the source material available. Hence, any conclusions cannot but lack critical depth with regard to the varying degrees of stylisation present, and their importance when attempting to draw comparisons between reports bound by tradition and stereotyped in nature, and those that exhibit greater literariness. This paper aims to discuss these problems and serves as a contribution to the field of the history of dance as reflected in medieval literature. (shrink)

This article argues that an intentional acrostic spanning the first five lines of Propertius’ elegy for Cynthia's birthday (3.10), MANE[T], contributes significantly to the poignancy and purpose of the poem. MANE can be read as māne, ‘in the morning’, or manē, ‘stay!’, both of which emphasize the fleeting nature of dawn—and of Cynthia's youthful beauty. MANET can suggest both ‘[art] remains’ and ‘[death] awaits’. All four of these meanings work together to capture the tension between human transience and artistic immortality. (...) The theme is further enhanced by a balancing reverse telestich at the poem's end, ROSA RVES (‘[a] rose, you will fall to ruin’). (shrink)

Can we change our logic and if so how? In ‘The Question of Logic’ (this volume), Saul Kripke takes a certain message about this from Lewis Carroll’s famous pape.

Oxford Studies in Ancient Philosophy is an annual publication which includes original articles, which may be of substantial length, on a wide range of topics in ancient philosophy, and review articles of major books. All the contributors to this volume are based in the US, except for David Bostock who is at Merton College, Oxford, and Eric Lewis who is at King's College London.

Julia Driver has argued that there is a special set of actions, lodged between neutral actions and wrongful actions called suberogatory actions. These actions are not impermissible, according to Driver, but still strike us as troubling or bad, and are therefore worse than morally neutral (1992). Since this paper was written 20 years ago, many philosophers have utilized or alluded to this moral territory. The existence of some action-types that are not wrong but still carry some dis-value has become (...) a staple in the realm of moral evaluation. However, Driver's argument for the existence of this moral territory amounts to three types of moral cases that, according to Driver, can only be explained by the existence of the suberogatory. In this short paper, I will respond by saying that we can account for these cases using our traditional notions of moral neutrality and moral wrongness. The temptation of invoking the suberogatory is that it can be used as a substitute for answering a variety of hard ethical questions. However appealing this substitute may be, we should resist it so long as the problem cases put forward to motivate the new evaluative realm can be handled, and handled well, by our traditional apparatus. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Particularity, Presence, Art Teaching, and LearningJulia Kellman (bio)The Awful, the Particular, and the TranscendentYears ago in a life drawing class during graduate school, for who knows what reason, I chose to focus my drawing on the model's head and not on her entire form. She was wearing an enormous and elaborate black velvet hat with yards of veiling and several large red silk roses. The combination of textures, shadows, (...) colors, forms, and the suggestion of a story, of meaning beyond the exercise itself, drew me in I think. Using an entire large sheet of tan-colored drawing paper, soft vine charcoal, and a kneaded rubber eraser I began to draw, moving from the impossible hat to the model's high cheekbones, deep-set shadowed eyes, soft cheeks, and curved neck. Somewhere between the top of the paper (the crown of her hat) and the woman's face, however, my hand, my self, the drawing, the young woman, and the hat merged by some means outside my control. I was the act of drawing. I was the charcoal, the curved cheek, the dark eyes, the wonderful hat. There were no boundaries among us. No distances. The drawing, it seemed, drew me at the same time that it revealed an image of the model and her black velvet hat on the paper and tied me to the woman seated before me. I was exalted, transported, amazed.Now, as I think back to that drawing, I understand it as my first clear art experience of doing, not thinking, being, not observing that all artists encounter on their best days. It was, in another way of considering, my initial encounter with the fact that "the imaginative faculty, especially as engaged in the art process is one of the strongest and clearest ways in which we can learn within the qualitative, immediate present, within kairotic as opposed to chronic time, or within the eternal present,"1 as the art educator Kenneth [End Page 51] Beittel explains. Or, put another way, it was my experience with the fact that, as the writer Lawrence Weschler suggests in his biography of the artist Robert Irwin, "Seeing is forgetting the name of the thing one sees."2 Or, as the sculptor Anne Truitt explains, drawing can be "a direct channel between one's [my] experience and one's [my] hand."3This transformation from a distinct see-er and seen to a single entity sharing both time and space, from a distant relationship to intimacy, from a world of the generalized to the place of the particular brings us to the intertwined themes of this article: the importance of the awesome transcendent particularity of the singular—person, creature, place, object, plant, or moment in art and, similarly, religious contemplation and the likeness and/or overlap of artistic engagement with spiritual experience.In order for us to examine the artist in the midst of creating, and to explore our theme of art's relationship to the awful (think of the older usage meaning "full of awe" here) particularity of thisness as John Dun Sotus4 describes the perfection of the particular and specific, as well as to explore the relationship of art making, art learning, art teaching, and spiritual experience, exemplars are necessary. Our first exemplar is Gordie, a member of the art class I teach at a local hospital. He, as much as anyone, exemplifies artistic engagement with the current moment, its thisness in fact, and he illustrates the art maker's/learner's engagement with pure doing in the act of creating an image. Our second exemplar, the filmmaker, writer, and painter Derek Jarman,5 exemplifies by his lifetime of creative accomplishment an artist in the most literal manner. And even in the last years of his life—as sculptor, gardener, landscape designer, writer, and creator of a place of great beauty—he illuminates in both his words and in his garden his engagement with the present moment, with particularity, and with the spiritual quality that permeates his world.Gordie's Tale: Art and FlowersGordie accompanied his friend Roger to the first art class to be held at the hospital for people with... (shrink)

This paper will argue that the work of Slavoj Žižek can be fruitfully understood as a response to mystical theology as it has been received in two strands of 20th century French thought—psychoanalysis and phenomenology—and that Žižek's work in turn offers intriguing possibilities for the re-figuring of mystical theology by feminist philosophy of religion. Twentieth century French psychoanalysis is dominated by the work of Jacques Lacan and by his students Julia Kristeva and Luce Irigaray. All three of these figures (...) engage in significant ways with mystical theology—particularly with the works and figures of female mystics—as a crucial resource for theorising gender and subjectivity. A second strand of the 20th century French reception of mystical theology is the phenomenological tradition, specifically the work of Jacques Derrida. This paper will argue that, drawing on and challenging both of these elements of recent French engagement with mystical theology, Žižek's work offers a materialist ontology which seeks to locate transcendence within immanence and materiality, offering to feminist philosophy of religion the resources for re-thinking the relationship of the mystical to the material. (shrink)

That mox means, or can mean, ‘soon,’ is an assertion which is made often and positively, in works of all sorts, from the ordinary dictionaries, such as Facciolati-Forcellini and Lewis and Short, and valuable writings on lexicography such as Merguet's lexicon to Cicero and Krebs-Schmalz' Antibarbarus, down to the latest little school book at which I have looked. As I had never been able to find a passage in which it clearly and unambiguously had that meaning, in any classical (...) author, I have thought it worth while to examine all the instances in a few good writers, with a view to finding out how they really do use it. (shrink)

Thatmox means, or can mean, ‘soon,’ is an assertion which is made often and positively, in works of all sorts, from the ordinary dictionaries, such as Facciolati-Forcellini and Lewis and Short, and valuable writings on lexicography such as Merguet's lexicon to Cicero and Krebs-Schmalz' Antibarbarus, down to the latest little school book at which I have looked. As I had never been able to find a passage in which it clearly and unambiguously had that meaning, in any classical author, (...) I have thought it worth while to examine all the instances in a few good writers, with a view to finding out how they really do use it. (shrink)

This chapter contains sections titled: Make'em Laugh, Make'em Laugh, Make'em Laugh! The Laughing Consciousness Laughing: No Laughing Matter The Joke of Critical Theory Lights Please! References.

From August 2000 to February 2001, I conducted an online survey of what eventually became 140 self-identified Satanists. A report detailing my findings from that questionnaire research was published in the Marburg Journal of Religion under the title “Who Serves Satan? A Demographic and Ideological Profile.” Eight years later, from June through December of 2009, a comparable online survey of 300 Satanists was conducted. However, because of certain problems with the second questionnaire, a third online survey was launched in 2011 (...) – a third survey which, as this article went to press, was still in process. The present paper compares findings from the first survey with the second, using preliminary statistics from the third survey to counterbalance inadequacies in certain of the statistics from the second. Comparing results from the first with results from the second, the average age of respondents rose from twenty-five to twenty-nine. Partly as a consequence of higher average age, the new sample exhibited more diversity – in terms of respondents having a broader range of educational backgrounds, an increased likelihood of being a parent, and the like. Similarly, while the majority of respondents to the new survey were still broadly within the LaVeyan tradition,a far greater percentage than in the old survey professed some variety of theistic or esoteric Satanism. (shrink)

This article is an adaptation of the sixteenth Lewis A. Coser lecture, given virtually in 2021 for the American Sociological Association Meetings. In this article, I pay tribute to Lewis and Rose Laub Coser by engaging with their past work, which inspired a theoretical provocation about what it means to theorize from the margins. I specifically address the questions of who gets to be a theorist and what kinds of theoretical work get marginalized. I outline the process (...) of epistemic oppression involved in trying to publish marginal ideas in mainstream journals. I argue that the relationship between mainstream sociology and what I refer to as “marginal” requires a relational perspective that situates both marginalized scholars and their scholarship in the broader discipline of sociology and examines the epistemic oppression of their theories regardless of their sometimes-powerful institutional positioning in highly ranked departments or as leaders within various professional associations. (shrink)

Shows that many of our understandings about scientific thought can be corrected once we realise just how unnatural science is. Quoting scientists from Aristotle to Einstein, the book argues that scientific ideas are, with rare exceptions, counter-intuitive and contrary to common sense.

There is long standing agreement both among philosophers and linguists that the term ‘counterfactual conditional’ is misleading if not a misnomer. Speakers of both non-past subjunctive (or ‘would’) conditionals and past subjunctive (or ‘would have’) conditionals need not convey counterfactuality. The relationship between the conditionals in question and the counterfactuality of their antecedents is thus not one of presupposing. It is one of conversationally implicating. This paper provides a thorough examination of the arguments against the presupposition view as applied to (...) past subjunctive conditionals and finds none of them conclusive. All the relevant linguistic data, it is shown, are compatible with the assumption that past subjunctive conditionals presuppose the falsity of their antecedents. This finding is not only interesting on its own. It is of vital importance both to whether we should consider antecedent counterfactuality to be part of the conventional meaning of the conditionals in question and to whether there is a deep difference between indicative and subjective conditionals. (shrink)

Kierkegaard the Christian thinker is introduced, beginning with his cultural background, his basic assumptions about the structure of the Christian universe, and the development of his vocation as religious writer. The author shows why he is different from others in his treatment of Christianity, then follows his presentations of Christian ideality and the tension and opposition in his authorship between Christianity as godly enjoyment of the world and Christianity as renunciation and total self-denial. Distributed in the US by Books International. (...) Annotation copyrighted by Book News, Inc., Portland, OR. (shrink)

Julia Kristeva refracts the impulse to hate (and our attempts to subvert, sublimate, and otherwise process it) through psychoanalysis and text, exploring worlds, women, religion, portraits, and the act of writing. Her inquiry spans themes, topics, and figures central to her writing, and her paths of discovery advance the theoretical innovations that are so characteristic of her thought. Kristeva rearticulates and extends her analysis of language, abjection, idealization, female sexuality, love, and forgiveness. She examines the "maladies of the soul," (...) utilizing examples from her practice and the ailments of her patients, such as fatigue, irritability, and general malaise. She sources the Bible and texts by Marguerite Duras, St. Teresa of Avila, Roland Barthes, Simone de Beauvoir, and Georgia O'Keefe. Balancing political calamity and individual pathology, she addresses internal and external catastrophes and global and personal injuries, confronting the nature of depression, obliviousness, fear, and the agony of being and nothingness. Throughout Kristeva develops the notion that psychoanalysis is the key to serenity, with its processes of turning back, looking back, investigating the self, and refashioning psychical damage into something useful and beautiful. Constant questioning, Kristeva contends, is essential to achieving the coming to terms we all seek at the core of forgiveness. (shrink)

This paper explores Kant’s account of propositional content and its implications for the relationship between his notions of knowledge (Wissen) and cognition (Erkenntnis). While previous commentators commonly read Kant as holding a Fregean theory of propositional content, in this paper I argue that Kant’s theory of propositional content aligns more closely with Peter Hanks’ recent account. According to my reading, Kant holds that individual acts of judging are both ontologically and explanatorily prior to propositions or Kantian judgments (Urteil). Furthermore, on (...) my reading, acts of judging for Kant are acts of assertively predicating a property of an object rather than merely acts of neutral predication. This reading challenges the lately popular view that Kant’s notions of knowledge and cognition are not only distinct but also disjunct. I instead suggest that we should regard Kantian knowledge that requires cognitions as its grounds as a species of Kantian cognitions. (shrink)

During the turbulent last years of the fifth century BC, Athens twice suffered the overthrow of democracy and the subsequent establishment of oligarchic regimes. In an in-depth treatment of both political revolutions, Julia Shear examines how the Athenians responded to these events, at the level both of the individual and of the corporate group. Interdisciplinary in approach, this account brings epigraphical and archaeological evidence to bear on a discussion which until now has largely been based on texts. Dr Shear (...) particularly focuses on the recreation of democracy and the city, both ritually and physically, in the aftermath of the coups and demonstrates that, whilst reconciliation after civil strife is difficult and contentious, it is also crucial for rebuilding a united society. Theories of remembering and forgetting are applied and offer a new way of understanding the dynamics in Athens at this time. (shrink)

Three eminent scientists analyze the scientific, social, and political roots of biological determinism.

This examination of C. I. Lewis’s theory of meaning and theory of value argues that while Lewis’s own statement of the connection between them is inadequate, a way can be shown which allows for a connection between the two. The amount of space devoted to this endeavor is even briefer than the length of the book indicates, for the last nineteen pages consist of an appendix on Quine’s theory of meaning, and there are numbered but blank pages between (...) chapters. The remaining pages are devoted to lengthy expositions of Lewis’s key concepts, interspersed with discussions of the issues and problems involved. Washington neither shows that Lewis’s connection between meaning and value is inadequate nor establishes an adequate connection of his own. This shortcoming, however, is secondary to a much more fundamental problem with the book: his understanding of Lewis’s key concepts. For example, Washington holds that terminating judgments are those made in ordinary discourse in which knowledge is partial because always contingent upon further corroboration. That this is not a philosophical slip of the tongue is evinced in his numerous examples, all expressed in the objective language of nonterminating judgments, such as the following: "If I send Sue a bouquet of roses she will marry me." When he examines nonterminating judgments, he contrasts them with empirical propositions and describes them as tantamount to the type of assertions made by scientists and historians—claims about events not directly associated with one’s immediate experience or one’s way of acting, morally or otherwise. (shrink)

The predominant view of moral virtue can be traced back to Aristotle. He believed that moral virtue must involve intellectual excellence. To have moral virtue one must have practical wisdom - the ability to deliberate well and to see what is morally relevant in a given context. Julia Driver challenges this classical theory of virtue, arguing that it fails to take into account virtues which do seem to involve ignorance or epistemic defect. Some 'virtues of ignorance' are counterexamples to (...) accounts of virtue which hold that moral virtue must involve practical wisdom. Modesty, for example, is generally considered to be a virtue even though the modest person may be making an inaccurate assessment of his or her accomplishments. Driver argues that we should abandon the highly intellectualist view of virtue and instead adopt a consequentialist perspective which holds that virtue is simply a character trait which systematically produces good consequences. (shrink)

Die Herausbildung von transnationalen Räumen ist aufs Engste mit Geschlechterverhältnissen verwoben. Durch die Zunahme transnationaler politischer, sozialer und wirtschaftlicher Verflechtungsbeziehungen müssen die Geschlechterordnungen auf nationaler und lokaler Ebene grundlegend neu vermessen werden. Ziel des Bandes ist es, die vielfältigen Verflechtungen von Transnationalisierungsprozessen mit Geschlecht aus feministischer Perspektive auf politischer, sozialer und wirtschaftlicher Makro-, Meso- und Mikroebene zu beleuchten.

Metaphysics of Science is the philosophical study of key concepts that figure prominently in science and that, prima facie, stand in need of clarification. It is also concerned with the phenomena that correspond to these concepts. Exemplary topics within Metaphysics of Science include laws of nature, causation, dispositions, natural kinds, possibility and necessity, explanation, reduction, emergence, grounding, and space and time. Metaphysics of Science is a subfield of both metaphysics and the philosophy of science—that is, it can be allocated to (...) either, but it exhausts neither. Unlike metaphysics simpliciter, Metaphysics of Science is not primarily concerned with metaphysical questions that may already arise from everyday phenomena such as what makes a thing (a chair, a desk) the very thing it is, what its identity criteria are, out of which parts is it composed, whether it remains the same if we exchange a couple of its parts, and so forth. Nor is it concerned with the concrete entities (superstrings, molecules, genes, and so forth) postulated by specific sciences; these issues are the subject matter of the special philosophies of science (for example, of physics, of chemistry, of biology). Metaphysics of Science is concerned with more abstract and general concepts that inform all of these sciences. Many of these concepts are interwoven with each other. For example, metaphysicians of science inquire whether dispositionality, lawhood, and causation can be accounted for in nonmodal terms; whether laws of nature presuppose the existence of natural kinds; and whether the properties of macrolevel objects supervene on dispositional or nondispositional properties. This article surveys the scope (section 1), historical origin (section 2), exemplary subject matters (section 4), and methodology (section 5) of Metaphysics of Science, as well as the motivation that drives it (section 3). (shrink)

Consequentialism is the view that the rightness or wrongness of actions depend solely on their consequences. It is one of the most influential, and controversial, of all ethical theories. In this book, Julia Driver introduces and critically assesses consequentialism in all its forms. After a brief historical introduction to the problem, Driver examines utilitarianism, and the arguments of its most famous exponents, John Stuart Mill and Jeremy Bentham, and explains the fundamental questions underlying utilitarian theory: what value is to (...) be specified and how it is to be maximized. Driver also discusses indirect forms of consequentialism, the important theories of motive consequentialism and virtue consequentialism, and explains why the distinction between subjective and objective consequentialism is so important. Including helpful features such as a glossary, chapter summaries, and annotated further reading at the end of each chapter, Consequentialism is ideal for students seeking an authoritative and clearly explained survey of this important problem. (shrink)

Sentences containing predicates of personal taste exhibit two striking features: whether they are true seems to lie in the eye of the beholder and whether they are true can be—and often is—subject to disagreement. In the last decade, there has been a lively debate about how to account for these two features. In this paper, I shall argue for two claims: first, I shall show that even the most promising approaches so far offered by proponents of so-called indexical contextualism fail (...) to account for the disagreement feature. They might be able to account for some disagreement data, but they have trouble accounting for two kinds of disagreement data that caused the estrangement from indexical contextualism and the migration to relativism in the first place: the denial and the retraction data. Second, I shall show that we still do not have to abandon indexical contextualism, because what I shall call the superiority approach—a new pragmatically extended version of indexical contextualism—can very well account for the data. (shrink)

Reprint of the ed. published by Viking Press, New York.

[David Papineau] This paper disputes the common assumption that the normativity of conceptual judgement poses a problem for naturalism. My overall strategy is to argue that norms of judgement derive from moral or personal values, particularly when such values are attached to the end of truth. While there are philosophical problems associated with both moral and personal values, they are not special to the realm of judgement, nor peculiar to naturalist philosophies. This approach to the normativity of judgement is made (...) possible by naturalist views of truth, that is, views which do not presuppose normativity in explaining truth. /// [Julia Tanney] This paper attempts to describe why it is not possible to account for normative phenomena in non-normative terms. It argues that Papineau's attempt to locate norms of judgement 'outside' content, grounded in an individual's desires or reasons, mislocates the normativity that is thought to resist appropriation within a 'world that conceives nature as the realm of law'. It agrees, however, that a theory of content that locates norms 'inside' content will not be forthcoming-at least if this is to require fashioning the norms that in some sense govern judgment or thought into individually necessary conditions for contentful states. (shrink)