This book provides practical and research-based chapters that offer greater clarity about the particular kinds of teacher reflection that matter and avoids talking about teacher reflection generically, which implies that all kinds of reflection are of equal value.

An important debate in the reasoning literature concerns the extent to which inference processes are domain-free or domain-specific. Typically, evidence in support of the domain-specific position comprises the facilitation observed when abstract reasoning tasks are set in realistic context. Three experiments are reported here in which the sources of facilitation were investigated for contextualised versions of Raven's Progressive Matrices (Richardson, 1991) and non-verbal analogies from the AH4 test (Richardson & Webster, 1996). Experiment 1 confirmed that the facilitation observed for (...) the contextualised matrices was in part due to extraneous aspects of commentaries originally intended to activate domainspecific processes. Experiments 2 and 3 indicated that the remainder of the facilitation for the matrices, and all of the facilitation for the analogies, could be explained by visual salience: Converting the item elements into realistic objects had enabled them and their transitions to be identified more easily. Hence, performance at simplified abstract items was as good as, or better than, at contextualised items. It is concluded that facilitation effects cannot be interpreted as showing that domain-specific processes constitute a self-contained system separate from domain-free processes. In turn, this means that domain-free processes cannot be dismissed as being unimportant for reasoning. (shrink)

The state, by V.I. Lenin.--The revolutionary part played by law and the state; a general doctrine of law, by P.I. Stuchka.--The theory of Petrazhitskii: Marxism and social ideology. Law, our law, foreign law, general law, by M.A. Reisner.--The general theory of law and Marxism, by E.B. Pashukanis.--The right deviation in the Communist Party of Bolsheviks. Political report of the Central (Party) Committee to the XVI Congress, 1930, by J.V. Stalin.-- The Soviet state and the revolution in law, by E.B. Pashukanis.--Socialism (...) and law, by P. Yudin.--The fundamental tasks of the science of Soviet socialist law, by A.Y. Vyshinsky.--Report to the XVIII Party Congress, by J.V. Stalin.--The theory of the state and law, by S.A. Golunskii and M.S. Strogovich.--The Soviet state in the war for the fatherland, by A.Y. Vyshinsky.--The relationship between state and law, by I.P. Trainin. (shrink)

Inleidend overzicht van de wijsgerige ethiek.

In response to criticisms of the use of the Ideological Surround Model to analyze Tolerance of Ambiguity, emphasis is placed on how the methodologies of this model operate from Christian pacifist assumptions. This model seeks to promote social scientific methodologies that will allow competing perspectives to obtain increasing clarity on points of conflict.

This study assessed the possibility that the Budner Intolerance of Ambiguity Scale can offer an ideologically biased understanding of religious commitments. In a large sample of university undergraduates , Budner Scale correlations with Religious Interest, Religious Orientation, Need for Cognition, and Response Uncertainty supported the conclusion that religion predicts an inability to cope with uncertainty. At the same time, however, special procedures were used to create new scales expressing a Christian Tolerance of Ambiguity by translating Budner Scale items into a (...) language that was more compatible with religious beliefs. These Christian Tolerance of Ambiguity measures revealed that religiousness was associated with an ability rather than an inability to cope with uncertainty. Conflicting results between these Christian and nonreligious Tolerance of Ambiguity measures yielded additional support for the Ideological Surround Model of the psychology of religion. (shrink)

Religion and the external world -- Projection, religion, and the external world -- The senses, reason and the imagination -- Realism, meaning and justification : the external world and religious belief -- Modality, projection and realism -- 'Our profound ignorance' : causal realism, and the failure to detect necessity -- Spreading the mind : projection, necessity and realism -- Into the labyrinth : persons, modality, and Hume's undoing -- Value, projection, and realism -- Gilding : projection, value and secondary qualities (...) -- The gold : good, evil, belief and desire -- The golden : relational values, realism and a moral sense. (shrink)

This new edition offers expanded selections from the works of Kongzi, Mengzi, Zhuangzi, and Xunzi ; two new works, the dialogues _Robber Zhi_ and _White Horse_; a concise general introduction; brief introductions to, and selective bibliographies for, each work; and four appendices that shed light on important figures, periods, texts, and terms in Chinese thought.

It is the impression of neurologists who deal with cancer patients that the incidence of neurologic complications of cancer is increasing (Posner 1995). ...

Objectives: To gather information about the practices and attitudes of providers of maternity care with respect to informed consent for newborn screening .Methods: A questionnaire concerning information provision and parental consent for NBS was sent to all 1036 registered lead maternity carers in New Zealand.Results: 93% of LMC in New Zealand report giving parents information concerning NBS, most frequently after delivery and in the third trimester . The majority of LMC currently obtain some form of consent for NBS from parents (...) and consider this to be the ideal approach . Despite this a significant minority of LMC reported considering that NBS should be mandatory. Of those in our survey who believed that NBS should be mandatory, paradoxically most still believed that some form of parental consent should be obtained; of those who believed testing should not be mandatory, only a small proportion would accept parental refusal without question.Conclusions: When the results of this survey are considered in conjunction with existing evidence there appears to be a consensus that good quality information in the prenatal period should be an integral part of any NBS programme. The issue of consent is more complex and there is less agreement on the preferred degree of parental involvement in decisions to allow babies to undergo NBS. A policy that both strongly recommends NBS but also allows parental choice appears to be most consistent with the views of LMC in this survey. (shrink)

The metaphysical problem of individuation requires an answer to two different but intimately related questions: 1) How are we to characterize individuality ontologically? To what ontological category or logical type does individuality belong? 2) What sort of distinction is there between the individuality and nature of an individual, e.g., a real distinction, a modal distinction, a distinction of reason, or some other distinction My purpose in this article is to clarify a bare particular account of individuation and respond to objections (...) that have been raised against bare particulars as individuators. (shrink)

Between 1787, and the end of his life in 1832, Bentham turned his attention to the development and application of economic ideas and principles within the general structure of his legislative project. For seventeen years this interest was manifested through a number of books and pamphlets, most of which remained in manuscript form, that develop a distinctive approach to economic questions. Although Bentham was influenced by Adam Smith's An Inquiry into the Nature and Causes of the Wealth of Nations, he (...) neither adopted a Smithian vocabulary for addressing questions of economic principle and policy, nor did he accept many of the distinctive features of Smith's economic theory. One consequence of this was that Bentham played almost no part in the development of the emerging science of political economy in the early nineteenth century. The standard histories of economics all emphasize how little he contributed to the mainstream of late eighteenth and early nineteenth-century debate by concentrating attention on his utilitarianism and the psychology of hedonism on which it is premised. Others have argued that the calculating nature of his theory of practical reason reduced the whole legislative project to a crude attempt to apply economics to all aspects of social and political life. Put at its simplest this argument amounts to the erroneous claim that Bentham's science of legislation is reducible to the science of political economy. A different but equally dangerous error would be to argue that because Bentham's conception of the science of legislation comprehends all the basic forms of social relationships, there can be no science of political economy as there is no autonomous sphere of activity governed by the principles of economics. This approach is no doubt attractive from an historical point of view given that the major premise of this argument is true, and that many of Bentham's ‘economic’ arguments are couched in terms of his theory of legislation. Yet it fails to account for the undoubted importance of political economy within Bentham's writings, not just on finance, economic policy, colonies and preventive police, but also in other aspects of his utilitarian public policy such as prison reform, pauper management, and even constitutional reform. All of these works reflect a conception of political economy in its broadest terms. However, this conception of political economy differs in many respects from that of Bentham's contemporaries, and for this reason Bentham's distinctive approach to problems of economics and political economy has largely been misunderstood. (shrink)

Theism, according to David O'Connor, has in recent centuries been on trial for its life, the charge being that the existence of so much evil in the world is incompatible with belief in a benevolent creator. But this trial, he claims is incapable of producing a reasoned verdict.

This essay explores a variety of important Chinese conceptions of the actual and ideal relationship between human beings and the rest of the natural world. It presents views from the earliest period of historical China, the latter part of the Shang dynasty (ca. 1200–1050 bce), and from representative thinkers of other periods, extending down to the last imperial era, the Qing dynasty (1644–1911 ce). There is a fairly clear line of development from the earliest period, when the Chinese saw the (...) natural realm as chaotic, dangerous and largely inscrutable, to a later view of the world as well ordered, inclined toward human good and more open to understanding. This later view was first expressed during the “Eastern Zhou” (770–221 bce), and reached a mature and systematic form in the following Han dynasty (206 bce–220 ce). Subsequent periods saw remarkable variation in the specific features of this view but its general form – a belief in a well ordered and manageable world, inclined toward human good and open to human understanding – remained dominant throughout subsequent Chinese history. (shrink)

Hume's 'Natural History of Religion' offers a naturalized account of the causes of religious thought, an investigation into its 'origins' rather than its 'foundation in reason'. Hume thinks that if we consider only the causes of religious belief, we are provided with a reason to suspend the belief. I seek to explain why this is so, and what role the argument plays in Hume's wider campaign against the rational acceptability of religious belief. In particular, I argue that the work threatens (...) a form of fideism which maintains that it is rationally permissible to maintain religious belief in the absence of evidence or of arguments in its favour. I also discuss the 'argument from common consent', and the relative superiority of Hume's account of the origins of religious belief. (shrink)

In his paper ‘Has the Ontological Argument Been Refuted?’, 97–110) William F. Vallicella argues that my attempt to show that the Ontological Argument begs the question is unsuccessful. 1 I believe he is wrong about this, but before endeavouring to vindicate my position I must first make clear what precisely is the point at issue between us. The Ontological Argument is not a single argument, but a family of arguments. Newly devised formulations of the argument are frequently put forward by (...) philosophers in an effort to avoid difficulties that have been pointed out in previous versions. As a consequence there is no possibility of a conclusive proof that every form of the argument embodies the same fallacy. Nevertheless, one can, I believe, prove that all the standard versions of the argument embody a certain fallacy and that, given the nature of the argument, it is therefore unlikely that the argument can be formulated in such a way as to avoid this difficulty. What I tried to show in my paper is that the six best-known versions of the argument all beg the question and that they do so at the same point in the argument, namely when it is asserted that it is possible that an absolutely perfect being exists. It is difficult to see how an ontological argument could be formulated without including this claim as one of its premises, since the distinguishing badge of the argument is the inference from the possibility of an absolutely perfect being to its actuality. It must be unlikely then, if my criticism of these six versions is correct, that there is any way of formulating the argument that avoids this fallacy. (shrink)

This study assessed the possibility that the Budner Intolerance of Ambiguity Scale can offer an ideologically biased understanding of religious commitments. In a large sample of university undergraduates , Budner Scale correlations with Religious Interest, Religious Orientation, Need for Cognition, and Response Uncertainty supported the conclusion that religion predicts an inability to cope with uncertainty. At the same time, however, special procedures were used to create new scales expressing a Christian Tolerance of Ambiguity by translating Budner Scale items into a (...) language that was more compatible with religious beliefs. These Christian Tolerance of Ambiguity measures revealed that religiousness was associated with an ability rather than an inability to cope with uncertainty. Conflicting results between these Christian and nonreligious Tolerance of Ambiguity measures yielded additional support for the Ideological Surround Model of the psychology of religion. (shrink)