The argument as far as 205 is simply and clearly laid out by Munro, but later editors have rejected his explanation, and proposed more involved analyses. The first purpose of this paper is to support the simple interpretation and refute later complications.The only serious difficulty lies in the mention of plants in line 189. Without this line the argument would run as follows. ‘Nothing can move upwards of its own accord’. ‘Don&t be misled by the atoms of flames, for they (...) spring into being and take their increase in an upward direction, although all weights, left to themselves, move downwards’. ‘Nor must we believe that when fire leaps up to the roofs of houses …, it does so of its own accord’. Now the two analogicalarguments: ‘For blood spurts up into the air and timbers leap out of the water, yet everybody agrees that their weights left to themselves move downwards’. Now the conclusion repeating the original proposition: ‘This is how it must be that flames too rise, forced out upwards through the air although their weights, left to themselves, move downwards’. (shrink)

Coordinated daily rhythms are evident in most aspects of our physiology, driven by internal timing systems known as circadian clocks. Our understanding of how biological clocks are built and function has grown exponentially over the past 20 years. With this has come an appreciation that disruption of the clock contributes to the pathophysiology of numerous diseases, from metabolic disease to neurological disorders to cancer. However, it remains to be determined whether it is the disruption of our rhythmic physiology per se (...) (loss of timing itself), or altered functioning of individual clock components that drive pathology. Here, we review the importance of circadian rhythms in terms of how we (and other organisms) relate to the external environment, but also in relation to how internal physiological processes are coordinated and synchronized. These issues are of increasing importance as many aspects of modern life put us in conflict with our internal clockwork. (shrink)

WikiSilo is a tool for theorizing across interdisciplinary fields such as Cognitive Science, and provides a vocabulary for talking about the problems of doing so. It can be used to demonstrate that a particular cognitive theory is complete and coherent at multiple levels of discourse, and commensurable with and relevant to a wider domain of cognition. WikiSilo is also a minimalist theory and methodology for effectively doing science. WikiSilo is simultaneously similar to and distinct, as well as integrated and separated (...) from Wikipedia™. This paper will introduce the advantages of WikiSilo for use in the Cognitive Sciences. (shrink)

This paper addresses ethical issues surrounding global supply chains of multinational companies in developing countries. In particular, it considers the development and application of industry-wide ethical standards and codes of conduct for multinational supply chains in China. We describe and analyze the ethical norms and compliance components of such industry-wide regimes in the toy, textile, and consumer electronics industries. We argue that this development represents an positive attempt to institutionalize emergent international ethical standards and practices into this component of the (...) Chinese economy. (shrink)

This paper addresses ethical issues surrounding global supply chains of multinational companies in developing countries. In particular, it considers the development and application of industry-wide ethical standards and codes of conduct for multinational supply chains in China. We describe and analyze the ethical norms and compliance components of such industry-wide regimes in the toy, textile, and consumer electronics industries. We argue that this development represents an positive attempt to institutionalize emergent international ethical standards and practices into this component of the (...) Chinese economy. (shrink)

American and Chinese interests seem to be at one time in agreement and at another at loggerheads over issues that involve armed services, diplomacy, economics, human rights, intelligence, trade and culture. Part of what may appear to be a growing déracinement, or mutual disenchantment, arising from diverse viewpoints over infrastructure development globally but especially in sensitive developing areas such as the stand-off in the South China Sea and elsewhere along the Pacific coastline of Southeast Asia, and the Western Pacific Rim. (...) China seems to be reconstructing its ancient feudal empire, actual or imaginary, in the territory to its South, the ASEAN bloc. This article will address some issues of compatibility and conflict that unite China but that sometimes divide it from the United States and the West, then assesses what alternative strategies should be adopted or abandoned in the interests of global and regional harmony coupled with security. It urges greater cooperation and collaboration, a development of a code of conduct for state behavior in the Indo-Asia-Pacific region, together with a concerted East–West effort to maintain a stable economy for China and a sustainable trade relationship between China, Europe, and North America. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Somaesthetics and Racism:Toward an Embodied Pedagogy of DifferenceDavid A. Granger (bio)IntroductionThe philosopher Ludwig Wittgenstein once remarked that "The human body is the best picture of the human soul."1 There is a basic truth in this assertion that we recognize (I want to say) intuitively: the notion that human beings are parts both mental and physical, that these facets are ultimately interdependent, and that they are in some measure correlated (...) was a commonplace in the intellectual culture of ancient Athens, especially among Socratic thinkers. It can also be found as a central part of the basic ontology and ideals of self-cultivation espoused in much East Asian philosophy. In the West, however, this deep appreciation for the relationship between mind and body appears somewhat sporadically after the Socratics, only to be fervently reasserted as a main plank in the lived philosophy of the early American pragmatists, as when Henry David Thoreau proclaimed that "We are all sculptors and painters, and our material is our own flesh and blood and bones. Any nobleness begins to refine a mean's features, any meanness or sensuality to imbrute them."2I use the word "sporadically" above because it is likewise a basic truism that canonical Western philosophy has a long and storied history of rejecting, ignoring, or degrading the human body—that most formative part of our being and connection to the world and to others. The position of the later, more metaphysical Plato is iconic in this regard, and it effectively set the tone for much Christian theology and the Cartesian philosophy of consciousness. For Plato and his adherents, the longing to escape our embodiedness, conceived as a necessary means to human (or perhaps superhuman) perfection [End Page 69] by achieving a godlike existence, requires effectively divorcing ourselves from the irrational brutes of terra firma. The body is conceived as a static constraint to human flourishing rather than a dynamic enabler. It is more or less an adversary, something that we must endeavor to be freed from or subdue.3 Its base senses and unruly passions deceive us epistemologically, while its inexorable power to situate us in space and time limits our objectivity. In its inevitable pains and infirmities, the body is also a constant reminder of the aging process and of our ultimate mortality. Deeming the body as at best a mere servant of the mind, philosophers typically have portrayed it as a veritable prison of deception, temptation, and suffering. Moreover, it is well-established that such thinking has been particularly pernicious in light of the historical identification of women and other marginalized groups with their variously enfeebled, depraved, or uncivilized bodies.4Against this disquieting backdrop, it is only relatively recently that the human body, and the significance of our existence as embodied beings, has received sustained positive attention by leading lights in Western philosophy and criticism. These luminaries include, among others, "feminist" thinkers like Simone de Beauvoir, Julia Kristeva, Luce Irigaray and, of late, Susan Bordo and Judith Butler (with a nod to Michel Foucault, Pierre Bordeau, and others); pragmatists William James and John Dewey (with a nod to Emerson and Thoreau); phenomenologist Maurice Merleau-Ponty (with a nod to Jean-Paul Sartre); analytic philosopher Ludwig Wittgenstein (with a nod to James); and postmodernist Michel Foucault (with a nod to Friedrich Nietzsche, George Bataille, and the ancient Asian ars erotica tradition5). While these thinkers do not universally praise the body and its active, conscious cultivation for human flourishing (about which more later), they nonetheless acknowledge its necessity for all perception, action, and even thought.6 In short, they all seek to recognize and elucidate the significance—cognitive and affective, discursive and nondiscursive—of our full embodied intelligence.Looking specifically at the architectonics of the body espoused by the trio of Dewey, Foucault, and Wittgenstein, this article uses what philosopher Richard Shusterman terms "analytic somaesthetics" to examine some of the primary embodied dimensions of feeling, perception, action, and thought, particularly through the functioning of habit.7 In doing so, it seeks to expose the way various ideologies of domination (for example, racism, sexism, classism, ableism, heterosexism, ageism, etc.) are covertly (and at times overtly) materialized... (shrink)

The philosopher Ludwig Wittgenstein once remarked that "The human body is the best picture of the human soul."1 There is a basic truth in this assertion that we recognize (I want to say) intuitively: the notion that human beings are parts both mental and physical, that these facets are ultimately interdependent, and that they are in some measure correlated was a commonplace in the intellectual culture of ancient Athens, especially among Socratic thinkers. It can also be found as a central (...) part of the basic ontology and ideals of self-cultivation espoused in much East Asian philosophy. In the West, however, this deep appreciation for the relationship between mind and body appears somewhat sporadically after the .. (shrink)

We demonstrate that the key components of cognitive architectures (declarative and procedural memory) and their key capabilities (learning, memory retrieval, probability judgment, and utility estimation) can be implemented as algebraic operations on vectors and tensors in a high‐dimensional space using a distributional semantics model. High‐dimensional vector spaces underlie the success of modern machine learning techniques based on deep learning. However, while neural networks have an impressive ability to process data to find patterns, they do not typically model high‐level cognition, and (...) it is often unclear how they work. Symbolic cognitive architectures can capture the complexities of high‐level cognition and provide human‐readable, explainable models, but scale poorly to naturalistic, non‐symbolic, or big data. Vector‐symbolic architectures, where symbols are represented as vectors, bridge the gap between the two approaches. We posit that cognitive architectures, if implemented in a vector‐space model, represent a useful, explanatory model of the internal representations of otherwise opaque neural architectures. Our proposed model, Holographic Declarative Memory (HDM), is a vector‐space model based on distributional semantics. HDM accounts for primacy and recency effects in free recall, the fan effect in recognition, probability judgments, and human performance on an iterated decision task. HDM provides a flexible, scalable alternative to symbolic cognitive architectures at a level of description that bridges symbolic, quantum, and neural models of cognition. (shrink)

School-based education in England has undergone significant changes since 2010, with a huge expansion of academies, schools outside local authority control, funded directly by central government. Academies and local authority (LA) maintained schools are subject to different legislative and regulatory frameworks. This paper focuses on the governance of LA maintained schools, single academy trusts (SATs) and schools that are part of multi-academy trusts (MATs). The research involved analysing legislative provision, policy documents, and documents addressing the governance arrangements of a sample (...) of 23 secondary schools. Our findings reveal a fragmented state-funded secondary school system as regards overall governance, school admissions, the curriculum, and the use of funding. Significantly schools in MATs, which are governed by the trust board, lack the autonomy of either SATs or maintained schools and are instead under the ultimate control of the trust board. The paper argues that there is a need for greater consistency regarding the governance of state-funded schools. (shrink)

This book provides a clear, concise and readable introduction to philosophy in the continental tradition. It is a wide-ranging and reliable guide to the work of such major figures as Habermas, Foucault, Derrida, Heidegger, Sartre and Nietzsche. At the same time, it situates their thought within a coherent overall account of the development of continental philosophy since the Enlightenment. Individual chapters consider the character of modernity, the Enlightenment and its continental critics; the ideas of Marxism, the Frankfurt School and Habermas; (...) hermeneutics and phenomenology; existentialism; structuralism and post-structuralism; and postmodernism. In addition to the thinkers already mentioned, there is extended discussion of the ideas of Kant, Hegel, Dilthey, Husserl, Gadamer, Kierkegaard, De Beauvoir and Lyotard. An Introduction to Continental Philosophy is an invaluable introductory text for courses on continental philosophy as well as courses dealing with major figures or influential approaches within that tradition. It will also be most helpful to students and academics from the many disciplines which have been significantly influenced by continental philosophy in recent years, including politics, sociology, anthropology, psychology, theology, literature and cultural studies. (shrink)

Teaching philosophy is doing philosophy. This medium gets students doing it from day it.

Niche construction refers to the activities of organisms that bring about changes in their environments, many of which are evolutionarily and ecologically consequential. Advocates of niche construction theory (NCT) believe that standard evolutionary theory fails to recognize the full importance of niche construction, and consequently propose a novel view of evolution, in which niche construction and its legacy over time (ecological inheritance) are described as evolutionary processes, equivalent in importance to natural selection. Here, we subject NCT to critical evaluation, in (...) the form of a collaboration between one prominent advocate of NCT, and a team of skeptics. We discuss whether niche construction is an evolutionary process, whether NCT obscures or clarifies how natural selection leads to organismal adaptation, and whether niche construction and natural selection are of equivalent explanatory importance. We also consider whether the literature that promotes NCT overstates the significance of niche construction, whether it is internally coherent, and whether it accurately portrays standard evolutionary theory. Our disagreements reflect a wider dispute within evolutionary theory over whether the neo-Darwinian synthesis is in need of reformulation, as well as different usages of some key terms (e.g., evolutionary process). (shrink)

A radical concept of power identifies social processes which (whether as ?ideology?, ?false consciousness?, or ?the spectacle') influence people's actions by moulding their beliefs or desires. However, seeing people as deluded is to risk treating them as less than fully autonomous beings. Despite his libertarian intentions, Lukes fails to guard against this paternalistic implication. His view still implies that it is the social critic who is in the best position to identify the real interests of an oppressed group. Here it (...) is argued that power should be conceived as an intrusion on the ?formative practices? of people. It is possible to identify power as an unwanted influence on the processes in which people ?form and discover? interests, while maintaining that interests can only be self?ascribed. This solution requires a concept of formation as both irreducibly social and yet potentially free. Neither Foucault nor Habermas can provide such a solution, despite some valuable insights. In the end, we must look at the influences of power on formative practices which are actual rather than idealized, productive rather than reflective, and which involve the whole person rather than merely the intellect. (shrink)

Aesthetics is not a subject usually associated with North Korea in Western scholarship, the usual tropes being autocracy, counterfeiting, drugs, human-rights abuse, famine, nuclear weapons, party-military dictatorship, Stalinism, and totalitarianism. Where the arts are concerned, they are typically seen as crude political propaganda. One British museum specialist writes that North Korean visual art is an "art under control," and one Russian historian insists that North Korean literature is devoid of the "beauty of language."1 As the short turns of phrase and (...) value judgments indicate, there has been no real attempt in English to engage the North Korean aesthetic on descriptive terms.North Korea is not a liberal .. (shrink)

Taking Parenting Public makes a compelling case that parenting has become dangerously undervalued in America today. It calls for a new investment—both personal and public—into the work of raising children and argues that we are all "stockholders" in the next generation. With a foreword by Sylvia Ann Hewlett and Cornel West, Taking Parenting Public crosses boundaries to bring together thinkers from diverse fields spanning the political spectrum. It features contributions from distinguished experts in economics, political science, public policy, child (...) development, public health, history, and the media. While recent books have focused on working mothers or absent fathers, Taking Parenting Public is the first volume to take a comprehensive look at the common struggles of parents. These essays go beyond the usual chest-beating about busy parents torn between work and family demands to suggest bold solutions. Instead of the typical call for "parent replacement"—more child care, more after school programs and more mentors—the contributors offer fresh strategies for "parent replenishment," ways to put mothers and fathers back into the lives of their children not only as economic providers, but also as emotional and moral providers. (shrink)

This book's thirty essays explore philosophically the nature and morality of sexual perversion, cybersex, masturbation, homosexuality, contraception, same-sex marriage, promiscuity, pedophilia, date rape, sexual objectification, teacher-student relationships, pornography, and prostitution. Authors include Martha Nussbaum, Thomas Nagel, Alan Goldman, John Finnis, Sallie Tisdale, Robin West, Alan Wertheimer, John Corvino, Cheshire Calhoun, Jerome Neu, and Alan Soble, among others. A valuable resource for sex researchers as well as undergraduate courses in the philosophy of sex.

The opposition between analytical and continental philosophy has something in common with that other, more worldly and now obsolete opposition between East and West. The observer of politics quickly realizes that ‘East’ and ‘West’ are ideological rather than geographical terms. The West is free and prosperous and celebrates human rights and the American way; the East has been totalitarian, stagnant and oppressive. Japan and Australia are for most purposes in the West, Cuba in the East. Similar (...) anomalies beset our more philosophical dichotomy. There are obvious difficulties in the path of any straightforwardly geographical interpretation. Frege played a seminal role in the development of analytical philosophy despite being German; so did the Vienna Circle and Wittgenstein. On the other hand, there are obvious affinities between such British idealists as Bradley, Collingwood and Oakeshott and their colleagues across the Channel. Contemporary figures like Richard Rorty, Alasdair MacIntyre and Charles Taylor develop ‘continental’ themes in an idiom more congenial to analytical philosophy. Again, there are growing schools of analytical philosophy in France, Germany and elsewhere as well as recurrent waves of a neo‐Kantianism which, in its fundamental claims, is not so very different. (shrink)

This book traces the genealogy of ideas of reason, self and sexuality in the West, opening the way to a richer and more diverse understanding of sexual experience. Western philosophy and religion have distorted and continue to distort our experience of sex and love through three far-reaching constellations of reason, self and sexuality. Thinkers like Plato, Aquinas and Kant helped to fashion an ascetic ideal of reason hostile to bodily pleasures and sexual diversity. By contrast, philosophical hedonism advocates a (...) less demanding conception of rationality and defends sexual pleasure. But this approach of thinkers like Hume, Bentham, La Mettrie and de Sade is still one-sided and limiting. A third constellation, Romanticism avoids the limitations of both forms of rationalism, but in the name of a religion of love and passion that ultimately threatens the integrity of the self. In Reason and Sexuality in Western Thought, a richer understanding of sexual experience is traced to a dissident philosophical tradition. In their different ways Montaigne, Spinoza, Hegel and Kierkegaard, Marcuse and Foucault contribute to a more holistic, multi-layered and open conception of reason, sexuality and the self. This book will be essential reading for all students of philosophy and gender studies. (shrink)

In the face of impending global crises and stubborn conflicts, a conventional view of politics risks leaving us confused and fatalistic, feeling powerless because we are unaware of all that can be achieved by political means. By contrast, a variety of recent social movements, ranging from those of women, gays and lesbians and anti-racists, to environmentalists, the Occupy movement and the Arab Spring, demonstrate the enormous potential of political action beyond the institutional sphere of politics. At the same time, religious (...) fundamentalists, racial supremacists and ultra-nationalists make clear that movements are not necessarily progressive and are often at odds with one another. -/- West highlights the many ways in which national and global institutions depend on a broader context of extra-institutional action or what is, in effect, the formative dimension of politics. He explores some of the major contributions of social movements: from the genealogy of liberal democratic nation-states, sixties’ radicalism and the ‘new social movements’ to the politics of sexuality, gender and identity, the politicization of nature and climate, and alter-globalization. The book also considers current theoretical approaches and sets out the basis for a critical theory of social movements. This is a fresh and original account of social movements in politics and will be essential reading for any students and scholars interested in the challenges and the unpredictable potential of political action. (shrink)

This essay undertakes a critical deconstruction of the core axiomatic principle of the North Korean Juche ideology: “Man is the master of everything and decides everything.” The author examines the axiom as an epistemic construction that structures human perception of objective reality, identifying fundamental philosophical problems in its binary opposition of “man” and “everything.” Despite official North Korean claims that Juche is an “original revolutionary philosophy” and a “man-centered philosophy,” critical analysis reveals that the axiom is nonsensical, that it has (...) no genuine or real philosophical content, and that the Juche ideology is neither humanist nor materialist nor rationalist. (shrink)

Reviews : A. Phillips Griffiths, Contemporary French Philosophy ; Raoul Mortley, French Philosophers in Conversation.

A states the phenomenon that requires to be explained. B explains it. C justifies B. D is the furthest reach of the argument and explains C. E. begins the way back, stating the consequence of D and therefore balancing C. F is the inference from E and corresponds to B, and G brings us back to A. The logic is closely knit. And it is pointed by repeats and correspondences. In A the fire is liquidus; in E profundant, in F (...) profundunt. In B the clouds must contain permulta seeds of fire; in D they must conceive multa from the light of the sun, and the repeat of necessest, necessust hammers home the argument. (shrink)

This paper examines a range of issues concerned with the process of choosing schools in the private and state sectors at the primary/pre‐preparatory stage and at the time of transfer to secondary/senior school. The findings indicate that choices about schools are made at different times and in different ways by parents who use the state and private sectors. One of the key findings is that the process of choosing a school begins earlier in the private than in the state sector; (...) another is that quality of education is cited more frequently as one of the ‘top three’ essential factors by parents of children in the private sector. At both the primary and transfer to secondary stages, very high percentages of parents consider it essential that their child should be happy. A discussion of the different notions that private school and the state school parents may have of ‘happiness’ is offered. (shrink)

This book is a fully updated and expanded new edition of _An Introduction to Continental Philosophy_, first published in 1996. It provides a clear, concise and readable introduction to philosophy in the continental tradition. It is a wide-ranging and reliable guide to the work of such major figures as Nietzsche, Habermas, Heidegger, Arendt, Sartre, Foucault, Derrida and Žižek. At the same time, it situates their thought within a coherent overall account of the development of continental philosophy since the Enlightenment. Individual (...) chapters consider the character of modernity, the Enlightenment and its continental critics; the ideas of Marxism, the Frankfurt School and Habermas; hermeneutics and phenomenology; existentialism; structuralism, post-structuralism and postmodernism. In addition to the thinkers already mentioned, there is extended discussion of the ideas of Kant, Hegel, Dilthey, Husserl, Gadamer, Kierkegaard, de Beauvoir and Lyotard. The new edition includes an additional, full-length chapter on continental philosophy in the twenty-first century focusing on Giorgio Agamben, Alain Badiou and Slavoj Žižek. _Continental Philosophy: An Introduction_ is an invaluable introductory text for courses on continental philosophy as well as courses in the humanities and social sciences dealing with major figures or influential approaches within that tradition. (shrink)

The poets and prose-writers of Greece and Rome were acutely conscious of their literary heritage. They expressed this consciousness in the regularity with which, in their writings, they imitated and alluded to the great authors who had preceded them. Such imitation was generally not regarded as plagiarism but as essential to the creation of a new literary work: imitating one's predecessors was in no way incompatible with originality or progress. These views were not peculiar to the writers of Greece and (...) Rome but were adopted by many others who have written in the 'classical tradition' right up to modern times. Creative Imitation and Latin Literature is an exploration of this concept of imitation. The contributors analyse selected passages from various authors - Greek, Latin and English - in order to demonstrate how Latin authors created new works of art by imitating earlier passages of literature. (shrink)

A states the phenomenon that requires to be explained. B explains it. C justifies B. D is the furthest reach of the argument and explains C. E. begins the way back, stating the consequence of D and therefore balancing C. F is the inference from E and corresponds to B, and G brings us back to A. The logic is closely knit. And it is pointed by repeats and correspondences. In A the fire is liquidus; in E profundant, in F (...) profundunt. In B the clouds must contain permulta seeds of fire; in D they must conceive multa from the light of the sun, and the repeat of necessest, necessust hammers home the argument. (shrink)

Some theories of personal identity allow some variation in what it takes for a person to survive from context to context; and sometimes this is determined by the desires of person-stages or the practices of communities.This leads to problems for decision making in contexts where what is chosen will affect personal identity.‘Temporal Phase Pluralism’ solves such problems by allowing that there can be a plurality of persons constituted by a sequence of person stages. This illuminates difficult decision making problems when (...) persons have to choose between different life-altering choices. (shrink)