Until quite recently, mind-body dualism has been regarded with deep suspicion by both philosophers and scientists. This has largely been due to the widespread identification of dualism in general with one particular version of it: the interactionist substance dualism of Réné Descartes. This traditional form of dualism has, ever since its first formulation in the seventeenth century, attracted numerous philosophical objections and is now almost universally rejected in scientific circles as empirically inadequate. During the last few years, however, renewed attention (...) has begun to be paid to the dualistic point of view, as a result of increasing discontent with the prevailing materialism and reductionism of contemporary scientific and philosophical thought. Awareness has grown that dualism need not be restricted to its traditional form and that other varieties of dualism are not subject to the difficulties commonly raised against Descartes' own version of it. -/- Interest in these alternative versions of dualism is growing fast today, because it seems that they are capable of capturing deep-seated philosophical intuitions, while also being fully consistent with the methodological assumptions and empirical findings of modern scientific work on the human mind and brain. The object of this book is to provide philosophers, scientists, their students, and the wider general public with an up-to-date overview of current developments in dualistic conceptions of the mind in contemporary philosophy and science. (shrink)

Despite apparent political concern and action—often fuelled by high-profile cases and campaigns—legislative and institutional responses to image-based sexual abuse in the UK have been ad hoc, piecemeal and inconsistent. In practice, victim-survivors are being consistently failed: by the law, by the police and criminal justice system, by traditional and social media, website operators, and by their employers, universities and schools. Drawing on data from the first multi-jurisdictional study of the nature and harms of, and legal/policy responses to, image-based sexual abuse, (...) this article argues for a new joined-up approach that supports victim-survivors of image-based sexual abuse to ‘reclaim control’. It argues for a comprehensive, multi-layered, multi-institutional and multi-agency response, led by a government- and industry-funded online or e-safety organisation, which not only recognises the diversity of victim-survivor experiences and the intersection of image-based sexual abuse with other forms of sexual and gender-based violence and discrimination, but which also enables victim-survivors to reclaim control within and beyond the criminal justice system. (shrink)

: Once cast aside as of no value, Charles S. Peirce manuscript 1570 "The First of Six Lessons . . ." and its context, provides uniquely valuable access to Peirce's religious practice (as distinct from his theology). Chronically unemployed, Peirce seized an opportunity to put in a bid for a vacant post in elocution at the Episcopal Church's major (and only "official") theological seminary, The General Theological Seminary in New York City. Peirce had on occasion appealed to nearby members of (...) the Episcopalian hierarchy seeking patronage for his scholarly work—to no avail. In this case, however, he was encouraged and aided by the current scholarly vicar of his own parish. The incumbent had pursued advanced education abroad and was also active in the seminary's affairs. And, of course, Peirce was confident about his expertise in elocution, which "General's" Dean claimed as well. Both the contextual narrative and the substantive theological content of his "lesson" are a rich resource for insights into the much vexed (if too often muddled) question of his lifelong commitment to a faith stemming from his earlier conversion to trinitarianism. (shrink)

Beginning from the standpoint that technologically mediated education is widely prescribed for developing countries, the author first probes the nature, meaning, and impact of this agenda through its economic and political context. He argues that this context produces and shapes the rush to technology. He then examines the notion of education and the nature of the claimed technological mediation of this process, concluding that the constraints of technological mediation, and its destructive impact on teaching, show its inability to provide for (...) adequate educational development (which is necessarily grounded in a concrete human relationship in a real—not virtual—dynamic social and cultural context). He closes with recommendations for a critical rather than a wholesale adoption of technology and encourages resistance to the present press for mindless adoption. (shrink)

Psychologists have traditionally approached phenomenology by describing perceptual states, typically in the context of vision. The control of actions has often been described as 'automatic', and therefore lacking any specific phenomenology worth studying. This article will begin by reviewing some historical attempts to investigate the phenomenology of action. This review leads to the conclusion that, while movement of the body itself need not produce a vivid conscious experience, the neural process of voluntary action as a whole has distinctive phenomenological consequences. (...) The remainder of the article tries to characterise this phenomenology. First, the planning of actions is often conscious, and can produce a characteristic executive mode of awareness. Second, our awareness of action often arises from the process of matching what we intended to do with what actually happened. Failures of this matching process lead to particularly vivid conscious experience, which we call 'error awareness'. These features of action phenomenology can be directly related to established models of motor control. This allows an important connection between phenomenology and neuroscience of action. Third, whereas perceptual phenomenology is normally seen as caused or driven by the sensory stimulus, a much more fluid model is required for phenomenology of action. Several experimental results suggest that phenomenology of action is partly a post hoc reconstruction, while others suggest that our awareness of action represents an integration of several processes at multiple levels of motor processing. Fourth, and finally, studies of the phenomenology of action, unlike those of perception, show a strong linkage between primary awareness and secondary awareness or self-consciousness: awareness of action is specifically and inextricably awareness of my action. We argue that the concepts of agency and of proprioaction are fundamental to this linkage. For these reasons, action represents a much more promising field than perception for attacking the problematic question of the relation between primary and secondary consciousness. Some promising directions for future research are indicated. (shrink)

The contributors to The Moral of the Story, all preeminent political theorists, are unified by their concern with the instructive power of great literature. This thought-provoking combination of essays explores the polyvalent moral and political impact of classic world literatures on public ethics through the study of some of its major figures-including Shakespeare, Dante, Cervantes, Jane Austen, Henry James, Joseph Conrad, Robert Penn Warren, and Dostoevsky. Positing the uniqueness of literature's ability to promote dialogue on salient moral and intellectual (...) virtues, editor Henry T. Edmonson III has culled together a wide-ranging exploration of such fundamental concerns as the abuse of authority, the nature of good leadership, the significance of "middle class virtues" and the needs of adolescents. This collection reinvigorates the study of classic literature as an endeavor that is not only personally intellectually satisfying, but also an inimitable and unique way to enrich public discourse. (shrink)

This rich and varied collection of essays addresses some of the most fundamental human questions through the lenses of philosophy, literature, religion, politics, and theology. Peter Augustine Lawler and Dale McConkey have fashioned an interdisciplinary consideration of such perennial and enduring issues as the relationship between nature and history, nature and grace, reason and revelation, classical philosophy and Christianity, modernity and postmodernity, repentance and self-limitation, and philosophy and politics.

As its modern edition appears in the Synthese Historical Library, Adam WodehamThis book is an important contribution to the history of philosophy.It will be of interest to all medievalists, particularly to those concerned with medieval science, philosophy, and logic. Theologians and historians of mathematics will also find it useful.Whether charity or [any] other incorruptible form is composed of indivisible forms.Because this difficulty is the same for all composite divisible things, whether intensive or extensive, which are of one and the same (...) species or homogeneous, therefore I will briefly inquire indifferently concerning the former and the latter.” 3 The solutions Wodeham then proposes to the questions he asks rely nearly always on logic. (shrink)

As its modern edition appears in the Synthese Historical Library, Adam Wodeham’s Tractatus de indivisibilibus does not appear to belong to any one discipline. With regard to its intended audience, the notice of the book appearing on the back cover states that “This book is an important contribution to the history of philosophy.” But it continues, “It will be of interest to all medievalists, particularly to those concerned with medieval science, philosophy, and logic. Theologians and historians of mathematics will also (...) find it useful.”Adam de Wodeham, Tractatus de indivisibilibus. A Critical Edition with Introduction, Translation, and Textual Notes, ed. Rega Wood (Dordrecht: Kluwer Academic Publishers, 1988). In its medieval context as well, Tractatus de indivisibilibus had ambiguous disciplinary status. It begins with the question, “Whether charity or [any] other incorruptible form is composed of indivisible forms.”Wodeham, Tractatus de indivisibilibus, p. 33. Such a reference to charity signals a connection to the Sentences of Peter Lombard, Book I, dist. 17. In introducing his answer to this question, however, Wodeham states, “Because this difficulty is the same for all composite divisible things, whether intensive or extensive, which are of one and the same species or homogeneous, therefore I will briefly inquire indifferently concerning the former and the latter.”Wodeham, Tractatus de indivisibilibus, pp. 34–35. Here and elsewhere, I occasionally modify Rega Wood’s translation in the interests of exactness. The solutions Wodeham then proposes to the questions he asks rely nearly always on logic. (shrink)

The requirements of education at Lagos. 15 Apr. 1892.--Primary, elementary, secondary, and supplementary education. 22 Jan. 1902.--Christian marriage. 26 May 1909.--Religious instruction in church schools. 28 May 1909.--Education of women. 18 May 1911.--The Rt. Rev. Bishop James Johnson, M.A., D.D. 1918.--The problems of education in Southern Nigeria. 9 Nov. 1920.--Our religion and our social life. 2 Oct. 1923.--Moral character. 5 July 1924.--The truth about my background and my career. 1924.--Religion as the basis of education. 1934.--Overseas scholarships for deserving Nigerian (...) youths. 3 Dec. 1935. (shrink)

As its modern edition appears in the Synthese Historical Library, Adam Wodeham’s Tractatus de indivisibilibus does not appear to belong to any one discipline. With regard to its intended audience, the notice of the book appearing on the back cover states that “This book is an important contribution to the history of philosophy.” But it continues, “It will be of interest to all medievalists, particularly to those concerned with medieval science, philosophy, and logic. Theologians and historians of mathematics will also (...) find it useful.”Adam de Wodeham, Tractatus de indivisibilibus. A Critical Edition with Introduction, Translation, and Textual Notes, ed. Rega Wood (Dordrecht: Kluwer Academic Publishers, 1988). In its medieval context as well, Tractatus de indivisibilibus had ambiguous disciplinary status. It begins with the question, “Whether charity or [any] other incorruptible form is composed of indivisible forms.”Wodeham, Tractatus de indivisibilibus, p. 33. Such a reference to charity signals a connection to the Sentences of Peter Lombard, Book I, dist. 17. In introducing his answer to this question, however, Wodeham states, “Because this difficulty is the same for all composite divisible things, whether intensive or extensive, which are of one and the same species or homogeneous, therefore I will briefly inquire indifferently concerning the former and the latter.”Wodeham, Tractatus de indivisibilibus, pp. 34–35. Here and elsewhere, I occasionally modify Rega Wood’s translation in the interests of exactness. The solutions Wodeham then proposes to the questions he asks rely nearly always on logic. (shrink)

Johnson and colleagues (2015) report a retrospective review of the experience of an ethics consultation service at a single, highly specialized children's hospital over an 11-year period. Despite i...