Studying with Husserl in Göttingen, becoming a Carmelite nun, and finally meeting her death in Auschwitz, the multifaceted life of Edith Stein (1891-1942) is well known. But what about her writing? Have the different aspects of her scholarship received sufficient attention? Peter Tyler thinks not, and by drawing on previously untranslated and neglected sources, he reveals how Stein's work lies at the interface of philosophy, psychology, and theology. Bringing Stein into conversation with a range of scholars and traditions, (...) this book investigates two core elements of her thinking. From Nietzsche to Aquinas, psychoanalysis to the philosophy of the soul, and even the striking parallels between Stein's thought and Buddhist teaching, Tyler first unveils the interdisciplinary nature of what he terms her 'spiritual anthropology'. Second, he also explores her symbolic mentality. Articulating its poetic roots with the help of English poetry and medieval theology, he introduces Stein's self-named 'philosophy of life'. Considered in the context of her own times, The Living Philosophy of Edith Stein unearths Stein's valuable contributions to numerous subjects that are still of great importance today, including not only the philosophies of mind and religion, but also social and political thought and the role of women in society. By examining the richness of her thinking, informed by three disciplines and the tumultuous first half of the twentieth century, Tyler shows us how Edith Stein is the guide we all need, as we seek to develop our own philosophy for life in the contemporary world. (shrink)

New Blackfriars, Volume 103, Issue 1104, Page 189-205, March 2022.

This article traces the evolution of auricular confession from its origins in the spiritual diakresis in the early desert tradition and argues that through the Celtic churches of Northern Europe the practice is introduced into the Western Church culminating in the decrees of the Fourth Lateran Council in 1215. By developing the desert tradition of diakresis it will be argued that the Celtic system triumphed because of its stronger psychological verisimilitude compared to the Southern Mediterranean traditions of public one-off penance.

New Blackfriars, Volume 103, Issue 1104, Page 189-205, March 2022.

New Blackfriars, Volume 102, Issue 1100, Page 593-595, July 2021.

Cultural comparisons enjoy increasing popularity in economics. Since cultural comparison must abandon random allocation to treatments, it is unclear whether differences found between countries can be attributed to country characteristics or are merely driven by differences in subject pools. In experiments in two Chinese cities and at two campuses in Ethiopia, we show that within-country differences are negligible. Differences between the two countries, on the other hand, are large.

In lieu of an abstract, here is a brief excerpt of the content:ST. AUGUSTINE'S NOVELISTIC CONVERSION Tyler Graham Syracuse University In his famous biography of St. Augustine, Peter Brown attempts to explainwhat set the Confessions "apart from the intellectual tradition to which Augustine belonged" (Augustine ofHippo 169). While he concedes that "the Confessions are a masterpiece ofstrictly intellectual autobiography" (167), he concludes that it is more important to realize that they "are, quite succinctly, the story of Augustine's 'heart,' (...) or of his 'feelings'—his affectus"(169). He continues to explain that "in the Confessions, however, the evocation of Augustine's feelings forms part of the wider study of the evolution ofhis will" (172). Thus, Brown suggests that Augustine's central anthropological concern is to determine the origin and/or causes ofhuman desire (i.e. the "evolution of will"). Augustine's "exhaustive analysis ofhis motives" (as Brown describes it) is linked to his lifetime struggle to explain the complex interaction between his free will and a divine will (grace) to transform his "sinful" desires and create a "new heart" within him. In Brown's view, the Confessions reflect Augustine's struggle to discover whether desire originates in God or man. We can agree with Brown that this theological agenda is important to Augustine, for it will resurface in all of his theological struggles stretching from his pre-Christian engagement with the Manichees to his final battle with Pelagius. Nevertheless, I will argue in this paper that the Confessions reflect another important dimension to Augustine's morphology ofdesire. Regardless 136Tyler Graham of its divine or human source, Augustine's desires often begin with the imitation of another person. In portraying examples of his life up to and including his famous conversion in the year 386 (Book VIII), Augustine consistently shows that his desires have been copies or imitations ofvarious models whom he has chosen to follow. Writers such as Brown have considered the importance ofdesire (or the will) in the Confessions, and critics like Geoffrey Harpham (whom we will address later) have examined Augustine's interest in mimesis during various scenes in the book. Yet, with the exception ofAvitol Wohlman, no one (to my knowledge) has adequately considered the combination of the two: mimetic desire. In the first book ofthe Confessions, Augustine recounts his childhood, and, by the eighth chapter, he has already introduced a theme which will haunt the entire work: the link between desire and language. My desires were internal; adults were external to me and had no means ofentering into my soul. So I threw my limbs about and uttered sounds, signs resembling my wishes. (1:8) Language is born as a result ofthe need to express desire. For Augustine, words, gestures, and all utterances connect the "internal" wants to the "external" object ofcommunication (in this case, adults). In fact, ifAugustine links desire with the soul (external adults could not "enter his soul"), then language becomes the bridge between souls: it communicates desire from soul to soul. When Augustine reaches boyhood, and he begins to learn the accepted modes of articulation, the link between language and desire remains: "By groans and various sounds and various movements of parts of my body I would endeavor to express the intentions ofmy heart to persuade people to bow to my will" (1:13). Language communicates desire, but it also seeks to transform and generate desire. Beyond simply explaining his wishes, Augustine's language is persuasive, seeking to get others to "bow to my will." Whereas some people would like to remember their childhood as a time of innocence, joy, and peace, Augustine depicts his early life as "sinful," unhappy, and fraught with tears and conflicting interests. For an infant ofthat age, could itbe reckoned good to use tears in trying to obtain what it would have been harmful to get?.. The feebleness of infant limbs is innocent, not the infant's mind. (1:11) St. Augustine 's Novelistic Conversion137 Although he does notrememberbis own infancy, Augustine extrapolates from his analysis ofother children. I have personally watched and studied a jealous baby. He could not yet speak and, pale with jealousy and bitterness, glared at his brother sharing his mother's milk. Who is unaware ofthis fact ofexperience? Envy among infants is universal... (shrink)

In 'Perceptual Entitlement' (PPR 2003), Tyler Burge argues that on his teleological reliabilist account of perceptual warrant, warrant will persist in non-normal conditions, even radical skeptical scenarios like demon worlds. This paper explains why Burge's explanation falls short. But if we distinguish two grades of warrant, we can explain, in proper functionalist, teleological reliabilist terms, why warrant should persist in demon worlds. A normally functioning belief-forming process confers warrant in all worlds, provided it is reliable in normal conditions when (...) functioning normally. The first grade requires normal functioning. The second grade also requires being situated in normal conditions. (shrink)

We review the "Entitlement" projects of Tyler Burge and Crispin Wright in light of recent work from and surrounding both philosophers. Our review dispels three misunderstandings. First, Burge and Wright are not involved in a common “entitlement” project. Second, though for both Wright and Burge entitlement is the new notion, “entitlement” is not some altogether third topic not clearly connected to the nature of knowledge or the encounter with skepticism. Third, entitlement vs. justification does not align with the externalism (...) vs. internalism distinction. (shrink)

Tyler Burge first introduced his distinction between epistemic entitlement and epistemic justification in ‘Content Preservation’ in 1993. He has since deployed the distinction in over twenty papers, changing his formulation around 2009. His distinction and its basis, however, is not well understood in the literature. This chapter distinguishes two uses of ‘entitlement’ in Burge, and then focuses on his distinction between justification and entitlement, two forms of warrant, where warrants consists in the exercise of a reliable belief-forming competence. Since (...) he draws the distinction in terms of reasons, this chapter brings his account of reasons altogether in one place. The chapter introduces a decision-procedure for classifying warrants as justifications or entitlements. The distinction between justification and entitlement is not the same as the inferential vs. non-inferential distinction. The chapter distinguishes inference from processing, thinking, reasoning, and critically reasoning. Burge’s new formulation of the distinction was driven by the recognition of non-accessible modular reasons. Three kinds of access are distinguished. (shrink)

Tyler Burge famously argues in his 1993 paper "Content Preservation" that it is not only a priori true that we enjoy a prima facie warrant to take what others assert as true, but also that there our warrant to believe what we are told in certain special cases is a priori. So just as our warrant for believing certain mathematical truths might be a priori, so too there are cases of belief through testimony that are a priori. Then in (...) a 2013 Postscript to "Content Preservation" he took it all back. All of Burge's ideas and arguments for and against are interesting and important, and deepen our understanding of testimony, comprehension, warrant, and the a priori. But his ideas and arguments are hard to understand. This paper explains all of ideas and arguments, both for and against, in a clear and comprehensive way. Along the way, Anna-Sara Malmgren's interpretation and criticism of Burge's position is also expounded and criticized. (shrink)

Having an etiological function to F is sufficient to have a competence to F. Having an etiological function to reliably F is sufficient to have a reliable competence, a competence to reliably F. Epistemic warrant consists in the normal functioning of the belief-forming process when the process has forming true beliefs reliably as an etiological function. Epistemic warrant requires reliable competence. Warrant divides into two grades. The first consists in normal functioning, when the process has forming true beliefs reliably as (...) an etiological function, so that it reliably produces true beliefs when in normal conditions, but need not be in normal conditions. The second grade requires the first, and presence in normal conditions, so that the chance of true belief is high. Why is warrant normative? Because when reliably forming true beliefs is a function, both grades meet evaluative norms that follow from that function. The paper ends by comparing Tyler Burge’s answer to this question from "Perceptual Entitlement" and "Entitlement: The Basis of Empirical Warrant". It is argued that Burge’s answer implausibly presupposes that all belief-forming processes—not just those with forming reliably true beliefs as an etiological function—should form reliably true beliefs. (shrink)

Teleosemantic theories of representation are often criticized as being “too liberal”, i.e. as categorizing states as representations which are not representational at all. Recently, a powerful version of this objection has been put forth by Tyler Burge. Focusing on perception, Burge defends the claim that all teleosemantic theories apply too broadly, thereby missing what is distinctive about representation. Contra Burge, I will argue in this paper that there is a teleosemantic account of perceptual states that does not fall prey (...) to this problem, and that we can arrive at this account by combining some of Burge’s insights with a producer-oriented version of teleosemantics. The resulting theory turns out to be attractive and perfectly coherent. By contrast, the coherence of Burge’s own anti-teleosemantic approach becomes quite doubtful under closer examination—or so I will argue. (shrink)

Perceptual constancies have been studied by psychologists for decades, but in recent years, they have also become a major topic in the philosophy of mind. One reason for this surge of interest is Tyler Burge’s (2010) influential claim that constancy mechanisms mark the difference between perception and mere sensitivity, and thereby also the difference between organisms with genuine representational capacities and ‘mindless’ beings. Burge’s claim has been the subject of intense debate. It is becoming increasingly clear, however, that we (...) cannot hope to settle this debate (as well as related debates in the philosophy of mind) without a clear and substantive theoretical account of what perceptual constancies are. In the first part of this paper, I argue that the standard definitions in the literature fall short of providing such an account. Still, as I aim to show in the second part of the paper, by taking a closer look at some of the paradigm examples, it is possible to construct a plausible general account of perceptual constancies that is both clear and substantive, and that can serve as a firm foundation for settling debates like the dispute about Burge’s ‘constancy mechanism criterion’ for perception. (shrink)

Philosophy and Phenomenological Research, EarlyView.

What is the best account of process reliabilism about epistemic justification, especially epistemic entitlement? I argue that entitlement consists in the normal functioning (proper operation) of the belief-forming process when the process has forming true beliefs reliably as an etiological function. Etiological functions involve consequence explanation: a belief-forming process has forming true beliefs reliably as a function just in case forming-true beliefs reliably partly explains the persistence of the process. This account paves the way for avoiding standard objections to process (...) reliabilism and situations epistemic entitlement within a normative framework of functions and functional norms. (shrink)

What is the biological function of perception? I hold perception, especially visual perception in humans, has the biological function of accurately representing the environment. Tyler Burge argues this cannot be so in Origins of Objectivity (Oxford, 2010), for accuracy is a semantical relationship and not, as such, a practical matter. Burge also provides a supporting example. I rebut the argument and the example. Accuracy is sometimes also a practical matter if accuracy partly explains how perception contributes to survival and (...) reproduction. (shrink)

Table of Contents -/- 1. Introduction and Overview: Two Entitlement Projects, Peter J. Graham, Nikolaj J.L.L. Pedersen, Zachary Bachman, and Luis Rosa -/- Part I. Engaging Burge's Project -/- 2. Entitlement: The Basis of Empirical Warrant, Tyler Burge 3. Perceptual Entitlement and Scepticism, Anthony Brueckner and Jon Altschul 4. Epistemic Entitlement Its Scope and Limits, Mikkel Gerken 5. Why Should Warrant Persist in Demon Worlds?, Peter J. Graham -/- Part II. Extending the Externalist Project -/- 6. Epistemic (...) Entitlement and Epistemic Competence, Ernest Sosa 7. Extended Entitlement, Adam Carter and Duncan Pritchard 8. Moorean Pragmatics, Social Comparisons and Common Knowledge, Allan Hazlett 9. Internalism and Entitlement to Rules and Methods, Joshua Schecter -/- Part III. Engaging Wright's Project -/- 10. Full Bloodied Entitlement, Martin Smith 11. Pluralist Consequentialist Anti-Scepticism, Nikolaj Jang Lee Linding Pedersen 12. Against (Neo-Wittensteinian) Entitlements, Annalisa Coliva 13. The Truth Fairy and the Indirect Consequentialist, Daniel Elstein and Carrie S. I. Jenkins 14. Knowledge for Nothing, Patrick Greenough . (shrink)

According to the Acceptance Principle, a person is entitled to accept a proposition that is presented as true (asserted) and that is intelligible to him or her, unless there are stronger reasons not to. Burge assumes this Principle and then argues that it has an apriori justification, basis or rationale. This paper expounds Burge's teleological reliability framework and the details of his a priori justification for the Principle. It then raises three significant doubts.

Tyler Burge claims in a recent high-profile publication that none of the existing evidence for mental-state attribution by children prior to the age of four or five really supports such a conclusion; and he makes this claim, not just for beliefs, but for mental states of all sorts. In its place, he offers an explanatory framework according to which infants and young children attribute mere information-registering states and teleologically-characterized motivational states, which are said to lack the defining properties of (...) the mental. I argue that Burge’s claims are poorly motivated and irrelevant to the goals of developmental psychology. (shrink)

In the time at my disposal I limit myself to tenets distinctive of a system of idealism founded by Borden P. Bowne. Two years before his death, in 1908, Bowne wrote Personalism, a condensed epitome of works that in themselves are worthy of a distinctive place in late nineteenth and early twentieth century philosophy. Bowne’s system was to be powerfully elaborated by Edgar S. Brightman, the first holder of the Borden Parker Bowne Chair in Philosophy in Boston University, which I (...) was to hold from 1953 to 1975, and followed by John N. Findlay since 1978. Professor J. Cook Wilson of Oxford, writing four years after Bowne’s death, said that he “always urged ‘the study of Bowne as the most important of the modern American philosophers.’” This is not the place to record the admiration of William James and of William E. Hocking, among other admirers in America and abroad, or to identify contemporaries and recent scholars as well as pupils of Bowne and Brightman. But Bowne’s disciple, Ralph Tyler Flewelling, who founded The Personalist, and Robert N. Beck, Brightman’s pupil, who established Idealistic Studies, cannot go unmentioned. (shrink)

Introduction / Jeffrey R. Di Leo, Peter Hitchcock, and Sophia A. McClennen -- Theory and history -- The rights to debt? / Sophia A. McClennen -- Kant at the Federal Reserve : on the aesthetics of quantitative easing / Peter Hitchcock -- Materialism : debt and sensuality / Christopher Breu -- The indebted man's cognitive mapping : boundaries and biohorror in the neoliberal debt economy / Liane Tanguay -- Living in the debt age -- The debt experience / (...) Jeffrey J. Williams -- Paying your debt to society : the neoliberal state and the logic of quid pro quo / Esther Peeren -- Indebted youth and neoliberalism / Tyler J. Pollard -- Austerity politics and the neoliberal target austerity politics and the neoliberal targeting of the body in public education / Kenneth J. Saltman -- Resisting the debt age -- On debt resistance / Jeffrey R. Di Leo -- Debt and financial literacy education : an ethics for capital or the other / Chris Arthur -- Student debt and the social functions of consolidation college / Christopher Newfield -- Confronting the creditor class / Andrew Ross -- Index. (shrink)

Each year, The Philosopher's Annual presents the ten best articles published in the field of philosophy during the previous twelve months—with the absence of limits on the articles' sources, subject matter, or modes of treatment making for a very diverse collection of engaging, high-caliber work. This year's volume includes papers by Katalin Balog, Tyler Burge, Cheshire Calhoun, Sally Haslanger, Thomas Hofweber, Philip Kitcher, Charles G. Morgan, Thomas W. Pogge, James Pryor, and Elliott Sober.

Each year, _The Philosopher's Annual_ presents the ten best articles published in the field of philosophy during the previous twelve months—with the absence of limits on the articles' sources, subject matter, or modes of treatment making for a very diverse collection of engaging, high-caliber work. This year's volume includes papers by Katalin Balog, Tyler Burge, Cheshire Calhoun, Sally Haslanger, Thomas Hofweber, Philip Kitcher, Charles G. Morgan, Thomas W. Pogge, James Pryor, and Elliott Sober.

Cooper, Austin Review(s) of: The Bloomsbury guide to Christian spirituality, by Richard Woods and Peter Tyler, eds. (London: Bloomsbury, 2012), pp. viii + 422, $65.00.

Among contemporary Christian thinkers the figure of Edith Stein looms large, both because of her remarkable life as a Jewish convert and Christian martyr, and because of her uncommon philosophical journey from phenomenology to metaphysics—without leaving phenomenology behind. In The Living Philosophy of the Edith Stein, marshaling resources of psychology, Peter Tyler provides a novel guide through Stein’s life and thought by drawing her into dialogue with Friedrich Nietzsche, Sigmund Freud, Carl Jung, and Ludwig Wittgenstein, among others.

We dedicate this book to John Thibaut. He was mentor and personal friend to one of us, and his work had a profound intellectual influence on both of us. We were both strongly influenced by Thibaut's insightful articulation of the importance to psychology of the concept of pro cedural justice and by his empirical work with Laurens Walker in reactions to legal institu demonstrating the role of procedural justice tions. The great importance we accord the Thibaut and Walker work is (...) evident throughout this volume. If anyone person can be said to have created an entire field of inquiry, John Thibaut created the psychological study of procedural justice. (To honor Thibaut thus in no sense reduces our recognition of the contributions of his co-worker, Laurens Walker, in the creation of the field. We are as certain that Walker would endorse our statement as we are that Thibaut, with characteristic modesty, would demur from it. ) Even to praise Thibaut in this fashion falls short of recognizing all of his contributions to procedural justice. Not only did he initiate the psy chological study of the topic, he also built much of the intellectual foun dation upon which the study of procedural justice rests. Thibaut's work with Harold Kelley (1959; Kelley & Thibaut, 1978) created a social psy chological theory of interdependence that, among many other applica tions, serves as the basis for one of the major models of the psychology of procedural justice. (shrink)

Explores how to identify future-proof science. Peter Vickers takes a transdisciplinary approach in his analysis of 'scientific fact' in order to defend science against potentially dangerous scepticism.

There are over 800 seventh to tenth grade students at the College d’Enseignment Generale (CEG) School in Azové, Benin. Like most children in the developing world, these students lack access to clean water and basic sanitation facilities. These students suffer from parasitic infection and health ailments which could be directly offset with short term aid to supply water and medical aid. Promoting proper sanitation and providing the technology to implement water and wastewater treatment in the community will decrease childhood and (...) maternal disease and mortality rates in Azové. However, these measures may take several years to implement and will require a significant investment in the infrastructure of the school. Is it ethical to spend $10,000 towards the long-term goals of providing water and sanitation to the students of CEG Azové, compared to spending the same amount on short-term relief efforts? (shrink)

This volume brings Cassirer s work into the arena of contemporary debates both within and outside of philosophy. All articles offer a fresh and contemporary look at one of the most prolific and important philosophers of the 20th century. The papers are authored by a wide array of scholars working in different areas, such as epistemology, philosophy of culture, sociology, psychopathology, philosophy of science and aesthetics.".

Overview The evolution of multicellularity raises questions regarding genomic and developmental commonalities and discordances, selective advantages and disadvantages, physical determinants of development, and the origins of morphological novelties. It also represents a change in the definition of individuality, because a new organism emerges from interactions among single cells. This volume considers these and other questions, with contributions that explore the origins and consequences of the evolution of multicellularity, addressing a range of topics, organisms, and experimental protocols. Each section focuses on (...) selected topics or particular lineages that present a significant insight or challenge. The contributors consider the fossil record of the paleontological circumstances in which animal multicellularity evolved; cooptation, recurrent patterns, modularity, and plausible pathways for multicellular evolution in plants; theoretical approaches to the amoebozoa and fungi (cellular slime molds having long provided a robust model system for exploring the evolution of multicellularity), plants, and animals; genomic toolkits of metazoan multicellularity; and philosophical aspects of the meaning of individuality in light of multicellular evolution. Contributors Maja Adamska, Argyris Arnellos, Juan A. Arias, Eugenio Azpeitia, Mariana Benítez, Adriano Bonforti, John Tyler Bonner, Peter L. Conlin, A. Keith Dunker, Salva Duran-Nebreda, Ana E. Escalante, Valeria Hernández-Hernández, Kunihiko Kaneko, Andrew H. Knoll, Stephan G. König, Daniel J. G. Lahr, Ottoline Leyser, Alan C. Love, Raul Montañez, Emilio Mora van Cauwelaert, Alvaro Moreno, Vidyanand Nanjundiah, Aurora M. Nedelcu, Stuart A. Newman, Karl J. Niklas, William C. Ratcliff, Iñaki Ruiz-Trillo, Ricard Solé . (shrink)

Many Western environmental activist groups and theorists have sounded the call for the Earth’s salvation from the “global environmental crisis.” What is lacking, however, is some reflection on the ramifications of framing the problem globally and on the justifications for particular solutions. This article examines the “ecomessiah” (saviors of the Earth) phenomenon to investigate the impacts of these types of programs. Specifically, we examine the “global environmental ethic” proposed by J. Baird Callicott. His program, presented as an inclusive system that (...) incorporates non-Western belief systems, trades heavily on Western science as an authority and a justification. We contend that his ethic, although well-intentioned, rests on assumptions and uses of science that subvert both non-Western ideologies and non-Western interests rather than revere them. Consequently, the inherent flaws undermine the feel-good one-world rhetoric that he espouses. (shrink)

In 2014, the first three volumes of Heidegger’s Black Notebooks—the personal and philosophical notebooks that he kept during the war years—were published in Germany. These notebooks provide the first textual evidence of anti-Semitism in Heidegger’s philosophy, not simply in passing remarks, but as incorporated into his philosophical and political thinking itself. In Heidegger and the Myth of a Jewish World Conspiracy, Peter Trawny, the editor of those notebooks, offers the first evaluation of Heidegger’s philosophical project in light of the (...) Black Notebooks. While Heidegger’s affiliation with National Socialism is well known, the anti-Semitic dimension of that engagement could not be fully told until now. Trawny traces Heidegger’s development of a grand “narrative” of the history of being, the “being-historical thinking” at the center of Heidegger’s work after Being and Time. Two of the protagonists of this narrative are well known to Heidegger’s readers: the Greeks and the Germans. The world-historical antagonist of this narrative, however, has remained hitherto undisclosed: the Jews, or, more specifically, “world Judaism.” As Trawny shows, world Judaism emerges as a racialized, destructive, and technological threat to the German homeland, indeed, to any homeland whatsoever. Trawny pinpoints recurrent, anti-Semitic themes in the Notebooks, including Heidegger’s adoption of crude cultural stereotypes, his assigning of racial reasons to philosophical decisions, his endorsement of a Jewish “world conspiracy,” and his first published remarks on the extermination camps and gas chambers. Trawny concludes with a thoughtful meditation on how Heidegger’s achievements might still be valued despite these horrifying facets. Unflinching and systematic, this is one of the most important assessments of one of the most important philosophers in our history. (shrink)

Peter Winch; I*—The Presidential Address: “Eine Einstellung zur Seele”, Proceedings of the Aristotelian Society, Volume 81, Issue 1, 1 June 1981, Pages 1–16, ht.

This paper has two main foci: the history of curriculum design, and implications from the new sciences of chaos and complexity for the development of new forms of curriculum design and teaching implementation. Regarding the first focus, the paper posits that there exist—to use Wittgenstein's phrase—‘family resemblances’ between Peter Ramus’ 16th century curriculum design and that of Ralph Tyler in the 20th century. While this 400‐year linkage is by no means linear, there are overlapping strands from Ramus to (...) Comenius to the Puritans to colonial New England to Horace Mann to Ralph Tyler. What unites these strands, all belonging to the Protestant Methodization movement that swept across northern Europe into colonial America and the USA, is the concept of Method. Taylor's ‘time and motion’ studies set the stage for Tyler's Basic Principles of curriculum design—those starting with set goals and concluding with measured assessment. The second focus draws on the new sciences of chaos and complexity to develop a different sense of curriculum and instruction—open, dynamic, relational, creative, and systems oriented. The paper concludes with an integration of the rational/scientific with the aesthetic/spiritual into a view of education and curriculum informed by complexity. (shrink)

Peter Gardner; Religious Upbringing and the Liberal Ideal of Religious Autonomy, Journal of Philosophy of Education, Volume 22, Issue 1, 30 May 2006, Pages 89–1.

INTRODUCTION: THE UNITY OF WITTGENSTEIN'S PHILOSOPHY Peter Winch THE essays in this volume are all new. Contributors were selected with a view to providing ...

This paper has two main foci: (1) the history of curriculum design, and (2) implications from the new sciences of chaos and complexity for the development of new forms of curriculum design and teaching implementation. Regarding the first focus, the paper posits that there exist—to use Wittgenstein's phrase—‘family resemblances’ between Peter Ramus’ 16th century curriculum design and that of Ralph Tyler in the 20th century. While this 400‐year linkage is by no means linear, there are overlapping strands from (...) Ramus to Comenius to the Puritans to colonial New England to Horace Mann to Ralph Tyler. What unites these strands, all belonging to the Protestant Methodization movement that swept across northern Europe into colonial America and the USA, is the concept of Method. Taylor's ‘time and motion’ studies set the stage for Tyler's Basic Principles of curriculum design—those starting with set goals and concluding with measured assessment. The second focus draws on the new sciences of chaos and complexity to develop a different sense of curriculum and instruction—open, dynamic, relational, creative, and systems oriented. The paper concludes with an integration of the rational/scientific with the aesthetic/spiritual into a view of education and curriculum informed by complexity. (shrink)

Peter Adamson offers an accessible, humorous tour through a period of eight hundred years when some of the most influential of all schools of thought were formed. He introduces us to Cynics and Skeptics, Epicureans and Stoics, emperors and slaves, and traces the development of early Christian philosophy and of ancient science. A major theme of the book is in fact the competition between pagan and Christian philosophy in this period, and the Jewish tradition appears in the shape of (...) Philo of Alexandria. Ancient science is also considered, with chapters on ancient medicine and the interaction between philosophy and astronomy. Considerable attention is paid also to the wider historical context, for instance by looking at the ascetic movement in Christianity and how it drew on ideas from Hellenic philosophy. From the counter-cultural witticisms of Diogenes the Cynic to the subtle skepticism of Sextus Empiricus, from the irreverent atheism of the Epicureans to the ambitious metaphysical speculation of Neoplatonism, from the ethical teachings of Marcus Aurelius to the political philosophy of Augustine, the book gathers together all aspects of later ancient thought in an accessible and entertaining way. (shrink)

In this book, Peter Wenz addresses the major issues and thinkers in environmental ethics. His style is accessible, even journalistic at times, featuring current facts, real controversies, and a vivid narrative, while preserving rigorous philosophical content.theories and methods are introduced, not for their own sake, but to help the reader understand and solve environmental problems.