The general introduction, which is replicated across all four volumes, aims to orientate readers unfamiliar with this area of research. It provides an overview of the different approaches within distributed cognition and discussion of the value of a distributed cognitive approach to the humanities.

The Edinburgh History of Distributed Cognition (Series Editor(s): Miranda Anderson, Douglas Cairns) -/- Questions the barriers between the humanities and the cognitive sciences. -/- Cognitive science is finding increasing evidence that cognition is distributed across brain, body and world. This series calls for a reappraisal of historical concepts of cognition in light of these findings. It engages with recent debates about the various strong or weak models of distributed cognition and brings them into discourse with research in the humanities. Together, (...) the books in this series give a wide-ranging examination of the parallels (and divergences) from these models in cultural, philosophical and scientific works, from antiquity to the mid-20th century. -/- Key Features: * Opens up our reading of Western European works in the fields of history of ideas, history of science, material culture and literary studies by bringing recent insights in cognitive science to bear on the distributed nature of cognition * Explores how sociocultural and environmental contexts lead to the manifestation of particular forms of cognitive paradigms or to their suppression * Traces the interconnections between and particular divergences across Western European history among the various concepts of distributed cognition -/- . (shrink)

On the basis of careful textual exegesis and philosophical analysis, and contrary to the received view, Mark R. Wheeler demonstrates that Aristotle presents and systematically explicates his definition of the essence of the truth in the Metaphysics. Aristotle states the nominal definitions of the terms "truth" and "falsehood" as part of his arguments in defense of the logical axioms. These nominal definitions express conceptions of truth and falsehood his philosophical opponents would have recognized and accepted in the context (...) of dialectical argument. On the basis of these nominal definitions, Aristotle develops his definitions of the essences of truth and falsehood--his "real" definitions of truth and falsehood. Aristotle's methodical exposition of his essential definitions of truth and falsehood in the Metaphysics serves as a well-developed example of how his philosophical inquiry starts with nominal definitions and ends with real definitions. Wheeler also argues for the novel claim that Aristotle defines the most fundamental kind of truth in terms of accurate measurement. Aristotle's metrical conception of truth serves as the theoretical basis for specifying the truth conditions of various assertions, for identifying the sorts of beings implicated in these truth conditions, and for explaining the nature of approximate truth and falsehood. Far from offering us a minimal account of truth, Wheeler shows how Aristotle offers us a sophisticated and metrical theory of truth. (shrink)

Mark Richard Wheeler - Aristotle on Truth - Journal of the History of Philosophy 44:3 Journal of the History of Philosophy 44.3 469-470 Paolo Crivelli. Aristotle on Truth. Cambridge-New York: Cambridge University Press, 2004. Pp. xi + 340. Cloth, $85.00. A thorough contemporary study of Aristotle's theory of truth is welcome. Adopting a frankly analytic approach, Professor Crivelli addresses all of the most important Aristotelian texts on truth. He provides close and careful exegesis, attending to philological and interpretive (...) difficulties related to the manuscripts and alternative translations. In the spirit of Hintikka, Łukasiewicz, and Mignucci, the tools of contemporary logical analysis are applied effectively and yield rigorous restatements of Aristotle's.. (shrink)

The editors of the JRE collected short essays from scholars of religion in response to a recent incident at Hamline University that made national headlines. Last fall, Hamline University administrators refused to extend a contract to an adjunct professor of art history after a Muslim student accused her of Islamophobia for showing a 14th‐century image of Mohammad in an online class. The event provoked intense conversations about issues of academic freedom, religious diversity, the status of contingent faculty, and race. These (...) essays bring together scholarly and personal reflections about the incident at Hamline and what it means for the pedagogy of religious studies. (shrink)

Despite receiving considerable philosophical attention, the concept of autonomy remains contested. In this paper, we diagnose one source of the continuing problem—an excessive emphasis on reflective self-appraisal in the dominant procedural models of autonomy—and suggest a solution. We argue that minimalist conceptions of rational self-appraisal are subject to fatal counterexamples. Yet, attempts to provide a more robust account of rational self-appraisal are too demanding to capture our intuitions about who counts as an autonomous agent. We argue that no procedure of (...) rational reflection will confer autonomy; rather autonomy is a matter of an agent’s actions flowing from her substantive commitments. Instead of rational self-reflection, autonomous actions are the product of the motive of care, which anchors an agent’s occurent desires to her system of value. (shrink)

Contrary to hierarchical/procedural (HP) models of autonomous action, according to which reflective self-appraisal is essential to autonomous action, we argue that autonomous action essentially involves the way agents take up and respond to the normative demands of objects of care. To be autonomous, an action must track the genuine needs of some object the agent cares about. Thus, autonomous action is essentially teleological, governed by both an agent’s concerns and the object of care. It is not dependent only on the (...) will, understood as an internal efficient causal force, and is robustly relational in a constitutive sense. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Semantics in Aristotle’s OrganonMark WheelerVarious contemporary commentators have made conflicting claims about Aristotle’s theory of meaning. Some have claimed that he has a denotational theory of meaning, others that he has an ideational theory of meaning, and yet others that he has confused the denotational and ideational aspects of meaning.1 Recently, Kretzmann and Irwin have presented arguments which, taken together, imply that Aristotle has no theory of meaning.2I think (...) that all of these views are mistaken. Aristotle, I shall argue, is working with a rather sophisticated and coherent theory of meaning incorporating both denotational and ideational components. In section 1, I reconstruct the general theory of linguistic signification presented in De Interpretatione [End Page 191] 16a3–9, a passage which has been the cornerstone of both ancient and contemporary interpretations of Aristotle’s theory of meaning. I develop an interpretation different in important respects from both the standard view and recent alternatives. Aristotle’s general theory emerges as a remarkably flexible account of the relations among linguistic signs, mental images, and real things.3 In section 2, I recast Aristotle’s general theory in contemporary semantic terminology and respond to various arguments purporting to show that Aristotle hasn’t a theory of meaning as these are now understood.1. ARISTOTLE’S GENERAL THEORY OF LINGUISTIC SIGNIFICATIONIn the present section, I develop an interpretation of Aristotle’s explicit, albeit terse, sketch at De Interpretatione 16a3–9 of the fundamental semiotic relations among written marks, spoken sounds, affections of the soul, and things in the world. In so doing, I consider and reject an argument according to which the passage either doesn’t present a general theory of linguistic signification or, if it does, the theory presented is fatally flawed.4 The results of this section are very general but important enough to warrant isolated attention. I argue that, given Int. 16a3–9, Aristotle is committed to the following claims: (1) Written marks are signs of spoken sounds; (2) spoken sounds are, by their very nature, signs of mental images; (3) spoken sounds are, by convention, signs of mental images; (4) the mental images signified by spoken sounds are, by their very nature, signs of real perceptible or intelligible qualities; and (5) the mental images signified by spoken sounds are, by their very nature, signs of real things.5 [End Page 192]Our passage has been the subject of extensive study. Kretzmann has called it “the most influential text in the history of semantics” (3). It is worth quoting in full:Now spoken sounds [ϕωναί] are symbols [σύμβολα] of affections in the soul [ἐν τῇ Ψυχῇ παθημάτων], and written marks [γϱαϕὀμενα] symbols of spoken sounds. And just as written marks [γϱάμματα] are not the same [τά αὐτά] for all men, neither are spoken sounds. But what these are in the first place [πϱώτων] signs [σημει̑α] of—affections of the soul [παθἡματα τῆς Ψυχῆς]—are the same for all; and what these affections are likenesses [ὁμοιώματα] of—real things [πϱάγματα]—are also the same. These matters have been discussed in the work on the soul and do not belong to the present subject.6Traditionally, the passage is taken to present a sketch of Aristotle’s general theory of meaning.7 Standard interpretations run roughly as follows. First, Aristotle lays down three general semantic principles: Written marks signify spoken sounds; spoken sounds signify affections in the soul; and affections in the soul represent things in the world. These principles establish the basic semiotic relations among language, thought, and reality. Second, Aristotle implies (cf. Int. 16a6) that spoken sounds signify in the first place affections in the soul and that, by means of this primary significance, spoken sounds signify in the second place real things.8 I shall call this the ‘Semantic Primacy Thesis. ‘ Third, the affections in the soul with which Aristotle is concerned are thoughts [νοἠματα], and he refers us to book III, chapters 7–8 of the De Anima for further discussion of the nature of these. Lastly, Aristotle is developing a strictly conventionalist theory of linguistic meaning, according to which although all human beings have access to the same affections in the soul and the same real things, different written and spoken languages are used by different communities to signify... (shrink)

Self-awareness is thought to be tied to processes of higher-order perspective taking including empathy. These abilities appear to be reserved for humans, great apes, and possibly, dolphins. Recent examinations reveal that both self-awareness and empathy may have origins in the right hemisphere. It is possible that, as in language, lateralization plays a key role in the development of higher-order perspective taking and self-awareness.

In lieu of an abstract, here is a brief excerpt of the content:Semantics in Aristotle’s OrganonMark WheelerVarious contemporary commentators have made conflicting claims about Aristotle’s theory of meaning. Some have claimed that he has a denotational theory of meaning, others that he has an ideational theory of meaning, and yet others that he has confused the denotational and ideational aspects of meaning.1 Recently, Kretzmann and Irwin have presented arguments which, taken together, imply that Aristotle has no theory of meaning.2I think (...) that all of these views are mistaken. Aristotle, I shall argue, is working with a rather sophisticated and coherent theory of meaning incorporating both denotational and ideational components. In section 1, I reconstruct the general theory of linguistic signification presented in De Interpretatione [End Page 191] 16a3–9, a passage which has been the cornerstone of both ancient and contemporary interpretations of Aristotle’s theory of meaning. I develop an interpretation different in important respects from both the standard view and recent alternatives. Aristotle’s general theory emerges as a remarkably flexible account of the relations among linguistic signs, mental images, and real things.3 In section 2, I recast Aristotle’s general theory in contemporary semantic terminology and respond to various arguments purporting to show that Aristotle hasn’t a theory of meaning as these are now understood.1. ARISTOTLE’S GENERAL THEORY OF LINGUISTIC SIGNIFICATIONIn the present section, I develop an interpretation of Aristotle’s explicit, albeit terse, sketch at De Interpretatione 16a3–9 of the fundamental semiotic relations among written marks, spoken sounds, affections of the soul, and things in the world. In so doing, I consider and reject an argument according to which the passage either doesn’t present a general theory of linguistic signification or, if it does, the theory presented is fatally flawed.4 The results of this section are very general but important enough to warrant isolated attention. I argue that, given Int. 16a3–9, Aristotle is committed to the following claims: (1) Written marks are signs of spoken sounds; (2) spoken sounds are, by their very nature, signs of mental images; (3) spoken sounds are, by convention, signs of mental images; (4) the mental images signified by spoken sounds are, by their very nature, signs of real perceptible or intelligible qualities; and (5) the mental images signified by spoken sounds are, by their very nature, signs of real things.5 [End Page 192]Our passage has been the subject of extensive study. Kretzmann has called it “the most influential text in the history of semantics” (3). It is worth quoting in full:Now spoken sounds [ϕωναί] are symbols [σύμβολα] of affections in the soul [ἐν τῇ Ψυχῇ παθημάτων], and written marks [γϱαϕὀμενα] symbols of spoken sounds. And just as written marks [γϱάμματα] are not the same [τά αὐτά] for all men, neither are spoken sounds. But what these are in the first place [πϱώτων] signs [σημει̑α] of—affections of the soul [παθἡματα τῆς Ψυχῆς]—are the same for all; and what these affections are likenesses [ὁμοιώματα] of—real things [πϱάγματα]—are also the same. These matters have been discussed in the work on the soul and do not belong to the present subject.6Traditionally, the passage is taken to present a sketch of Aristotle’s general theory of meaning.7 Standard interpretations run roughly as follows. First, Aristotle lays down three general semantic principles: Written marks signify spoken sounds; spoken sounds signify affections in the soul; and affections in the soul represent things in the world. These principles establish the basic semiotic relations among language, thought, and reality. Second, Aristotle implies (cf. Int. 16a6) that spoken sounds signify in the first place affections in the soul and that, by means of this primary significance, spoken sounds signify in the second place real things.8 I shall call this the ‘Semantic Primacy Thesis. ‘ Third, the affections in the soul with which Aristotle is concerned are thoughts [νοἠματα], and he refers us to book III, chapters 7–8 of the De Anima for further discussion of the nature of these. Lastly, Aristotle is developing a strictly conventionalist theory of linguistic meaning, according to which although all human beings have access to the same affections in the soul and the same real things, different written and spoken languages are used by different communities to signify... (shrink)

In these groundbreaking new collections, the reader will find an exciting, boad-ranging selection of work showing an array of applications of the Gestalt model to working with children, adolescents, and their families and worlds. From the theoretical to the hands-on, and from the clinical office or playroom to family settings, schools, institutions, and the community, these chapters take us on a rewarding tour of the vibrant, productive range of Gestalt work today, always focusing on the first two decades of life. (...) With each new topic and setting, fresh and creative ideas and interventions are offered and described, for use by practitioners of every school and method. (shrink)

In this work, I consider Aristotle's theory of universals in the Organon. I argue that, according to Aristotle, demonstrative knowledge presupposes the existence of real universals, and I defend a mereological interpretation of Aristotelian real universals. ;The work is divided into three parts. First, I demonstrate that Aristotle's theory of demonstrative knowledge presupposes the existence of universals and argue that the ontological status of universals cannot be determined from Aristotle's explications of his concept of a universal. Second, I reconstruct Aristotle's (...) semantics for universal affirmative premises and demonstrate that, according to Aristotle, every true universal affirmative premise involves a universal term that primarily signifies a universal concept and secondarily signifies either a real essence or a real genus. Third, I argue that real essences and genera are real universals and that real universals are wholes, each of the parts of which is a real particular. ;In chapter 1, I reconstruct two arguments from the Posterior Analytics that reveal important connections between Aristotle's theory of demonstrative knowledge, his philosophy of language, and his ontology in the Organon. In chapter 2, I argue that the ontological status of universals is underdetermined by the various explications of the concept of a universal $\lbrack\tau\`o\ \kappa\alpha\theta\'o\lambda o\upsilon\rbrack$ presented by Aristotle in the Organon. In chapter 3, the syntax of simple statements as presented in De Interpretatione is investigated. In chapter 4, I argue the semantic scheme for simple statements presented by Aristotle in De Interpretatione in conjunction with his excursus on concept acquisition in APst. B 19 provide the semantic grounds for the syntactic distinctions among simple statements. I establish the extensional features of Aristotle's semantics in chapter 5. In chapter 6, I present my interpretation of Aristotelian real universals, focusing solely on primary and secondary substances. I argue that, according to Aristotle, there are real universals that are wholes having for parts the essences or the parts of the essences of primary substances. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Aristotle on TruthMark Richard WheelerPaolo Crivelli. Aristotle on Truth. Cambridge-New York: Cambridge University Press, 2004. Pp. xi + 340. Cloth, $85.00.A thorough contemporary study of Aristotle's theory of truth is welcome. Adopting a frankly analytic approach, Professor Crivelli addresses all of the most important Aristotelian texts on truth. He provides close and careful exegesis, attending to philological and interpretive difficulties related to the manuscripts and alternative translations. In (...) the spirit of Hintikka, Łukasiewicz, and Mignucci, the tools of contemporary logical analysis are applied effectively and yield rigorous restatements of Aristotle's concepts and arguments. The most pressing questions about truth are posed. Crivelli scrutinizes prevailing interpretations, both traditional and contemporary, contrasts them with his own, and always maintains a fair and balanced dialectical stance. Where pertinent, he compares Aristotle's approach with contemporary alternatives. Anyone interested in Aristotle's theory of truth must read this book.Crivelli divides the book into four parts. He provides an excellent detailed summary of his interpretation in the Introduction. In Part I, he presents the core of his interpretation of Aristotle's theory of truth. In Part II, he argues that Aristotle's account is a kind of "correspondence-as-isomorphism" theory, and he responds to the Liar paradox and to the problem of "empty" terms. In Part III, he considers two diachronic aspects of Aristotle's theory—change in truth value and the truth value of future tense assertions.The book is rich in interpretation and argument. I shall limit myself here to a few salient points.In Chapter 1, Crivelli argues that Aristotle posits three kinds of truth-bearers: linguistic expressions, beliefs, and objects. His discussion of linguistic expressions in terms of utterance tokens is sharp, though it is silent about written expression tokens. Although he does not dismiss the psychological dimension of Aristotle's semantic theory, Crivelli assumes that Aristotelian beliefs and thoughts are well enough understood as analogous to linguistic truth bearers, ignoring altogether the role of phantasia in Aristotle's semantic theory. Given the importance of representational thought in Aristotle's semantic theory and the wealth of relevant texts, this is disappointing.The chief problem in Chapter 1, however, is Crivelli's proposed ontological scheme. Among objects, in addition to simple immaterial and composite material substances, Crivelli argues that Aristotle posits composite "states-of-affairs" that bear truth and falsehood, exhibit modal properties, and serve as objects of propositional attitudes. He relies on Metaphysics 10.29, 1024b17–21 and 10.10, 1051a34–1051b17 for this claim, and it is the weakest point in the book. Crivelli's abstract, propositionally-structured states-of-affairs do not resemble any of the familiar denizens of Aristotle's ontology, and the textual evidence he offers is insufficient, leaving it unclear how they would fit into Aristotle's general semantic theory. Clearly, they generate difficulties for an Aristotelian account of propositional attitudes.In Chapters 2 and 3, Crivelli presents the core of his interpretation of Aristotle's theory of truth—the truth conditions for assertions and beliefs. Crivelli's proposed analyses are dense but carefully wrought. The related Appendices 3–5 are very helpful, especially Appendix 5 which provides a formal presentation of a principle part of the theory.In Chapter 4, Crivelli argues that Aristotle's account is a correspondence-as-isomorphism theory of truth for assertions and beliefs. The resulting interpretation establishes a clear sense in which assertions and beliefs "correspond" to reality. Crivelli then proposes a solution to the Liar paradox based on a shrewd reading of Sophistici Elenchi 25, 180a34–180b7 that turns on a principled rejection of the Principle of Bivalence. While leaving Aristotle vulnerable to the Strengthened Liar, it is clear that Aristotle has resources from which to draw in responding to alethic paradox.In Chapter 5, Crivelli confronts the notorious problem of "vacuous" and "empty" terms. Such terms signify nothing, on Crivelli's interpretation, and simple assertions involving vacuous and empty terms turn out to be disguised composite assertions. [End Page 469]According to Aristotle, utterances can be true at one time and false at another, a jarring claim for... (shrink)

This book has been considered by academicians and scholars of great significance and value to literature. This forms a part of the knowledge base for future generations. So that the book is never forgotten we have represented this book in a print format as the same form as it was originally first published. Hence any marks or annotations seen are left intentionally to preserve its true nature.

Some thinkers have claimed that expert performance with technology is characterized by a kind of disappearance of that technology from conscious experience, that is, by the transparency of the tools and equipment through which we sense and manipulate the world. This is a claim that may be traced to phenomenological philosophers such as Heidegger and Merleau-Ponty, but it has been influential in user interface design where the transparency of technology has often been adopted as a mark of good design. (...) Moreover, in the philosophy of cognitive science, such transparency has been advanced as necessary for extended cognition. By reflecting on concrete examples of our contemporary engagement with technology, I shall argue that the epistemic challenges posed by smart artefacts should prompt a reassessment of the drive for transparency in the design of some cases of technology-involving cognition. This has consequences for the place of extended minds in the contemporary technological context. (shrink)

In this note I examine some implications of stochastic interpretations of quantum mechanics for the concept of "charge without charge" presented by Wheeler and Misner. I argue that if a stochastic interpretation of quantum mechanics were correct, then certain shortcomings of the "charge without charge" concept could be overcome.

Eusociality is broadly defined as: colonies consisting of overlapping generations, cooperative brood care, and a reproductive division of labour where sterile (or non-reproductive) workers help the reproductive members. Colonies of many complex eusocial insect species (e.g. ants, bees, termites) exhibit traits, at the collective level, that are more analogous to biological individuals rather than to groups. Indeed, due to this, colonies of the most complex species are typically a unit of selection, which has led many authors to once again apply (...) the concept of the superorganism to eusocial insects. However, unlike W. M. Wheeler, who originally employed the concept from a physiological and evolutionary perspective, today the superorganism is typically understood only from an evolutionary perspective, using group selection. This is because of the widely held view that eusocial colonies are self-organized systems. According to this view, even the most complex eusocial systems can be explained by appealing to a set of local interactions between parts of an initially disordered system (i.e. self-organization), without the need of any hierarchical control. In this paper we challenge the presupposition that hierarchical control and regulation is not possible in complex eusocial colonies. Using a case study of honey bees (Apis mellifera), we develop an alternative to the self-organization approach, that focuses on the hierarchical nature of the organization of complex eusocial systems—that we refer to as the hierarchical-organizational approach. In addition, we will analyse how colonies of eusocial insects show a complex set of interactions between the different organisms that bring forth a new cohesive collective organization, and how in turn the constitutive entities of this collective organization are transformed in this process. This paper argues that an inter-identity (namely the superorganism) emerges at the collective level in complex eusocial colonies, such as honey bees, due to the hierarchically-organized network of interactions within the colony. (shrink)

Some thinkers have claimed that expert performance with technology is characterized by a kind of disappearance of that technology from conscious experience, that is, by the transparency of the tools and equipment through which we sense and manipulate the world. This is a claim that may be traced to phenomenological philosophers such as Heidegger and Merleau-Ponty, but it has been influential in user interface design where the transparency of technology has often been adopted as a mark of good design. (...) Moreover, in the philosophy of cognitive science, such transparency has been advanced as necessary for extended cognition. By reflecting on concrete examples of our contemporary engagement with technology, I shall argue that the epistemic challenges posed by smart artefacts should prompt a reassessment of the drive for transparency in the design of some cases of technology-involving cognition. This has consequences for the place of extended minds in the contemporary technological context. (shrink)

In this collection of essays Samuel Wheeler discusses Derrida and other “deconstructive” thinkers from the perspective of an analytic philosopher willing to treat deconstruction as philosophy, taking it seriously enough to look for and analyze its arguments. The essays focus on the theory of meaning, truth, interpretation, metaphor, and the relationship of language to the world. Wheeler links the thought of Derrida to that of Davidson and argues for close affinities among Derrida, Quine, de Man, and Wittgenstein. He (...) also demonstrates the propinquity of Plato and Derrida and shows that New Criticism shares deconstruction’s conception of language. Of the twelve essays in the collection, four are published here for the first time. The fundamental resemblance between Derrida and such analytic thinkers as Quine, Wittgenstein, and Davidson, the author argues, is that they deny the possibility of meanings as self-interpreting media constituting thoughts and intentions. Derrida argues that some form of magic language has determined the very project of philosophy, and his arguments work out the consequences of denying that there are such self-interpreting mental contents. In addition, Derrida and Davidson agree in denying any “given.” Without a given, questions about realism and idealism cease to have a point. Derrida and Davidson are both committed to the textuality of all significant marks, whether in neurons or on paper. They argue that there is no mode of representation more direct than language. (shrink)

A sound and complete axiomatization of two tabloid blogs is presented, Leiter Logic (KB) and Deontic Leiter Logic (KDB), the latter of which can be extended to Shame Game Logic for multiple agents. The (B) schema describes the mechanism behind this class of tabloids, and illustrates the perils of interpreting a provability operator as an epistemic modal. To mark this difference, and to avoid sullying Brouwer's good name, the (B) schema for epistemic modals should be called the Blog Schema.

A sound and complete axiomatization of two philosophy tabloids is given, Leiter Logic (KB) and Deontic Leiter Logic (KDB), in single agent format, the latter of which can be extended to Shame Game Logic for multiple players. The (B) schema captures the mechanism of tabloid inference, illustrating the perils of interpreting a provability operator as an epistemic modal. To mark this hazard, and to preserve Brouwer's good name, the (B) schema interpreted to govern epistemic modals should be called The (...) Blog Schema. (shrink)

The purpose of this article is to uncover the meaning of holy feigning in the late-antique Christian text the Apophthegmata Patrum, or Sayings of the Desert Fathers [and Mothers]. Whereas stories in this text depict demonic feigning as a regular occurrence (demons often appearing in the guise of a fellow desert dweller), what I call ‘holy feigning’ depicts one desert Christian expressing empathy for the situation of another – and helping the other to change. By looking at two stories that (...) are paradigmatic of holy feigning, I show that exemplary deceptive behaviour, though explicitly defying the otherwise consistent rhetoric of ‘radical self-honesty’ in the Apophthegmata Patrum, paradoxically marks out the person who feigns as holy, discerning and imitative of Christ. In this article, I offer several suggestions for accounting for this seeming contradiction in the desert literature and propose how a spirituality of holy feigning might remain meaningful to readers of this literature today. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work.This work is in the public domain in (...) the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

For the most part, the papers collected in this volume stern from presentations given at a conference held in Tucson over the weekend of May 31 through June 2, 1985. We wish to record our gratitude to the participants in that conference, as well as to the National Science Foundation and the University of Arizona SBS Research Institute for their financial support. The advice we received from Susan Steele on organizational matters proved invaluable and had many felicitous consequences for the (...) success of the con­ ference. We also would like to thank the staff of the Departments of Linguistics of the University of Arizona and the University of Massachusetts at Amherst for their help, as weIl as a number of individuals, including Lin Hall, Kathy Todd, and Jiazhen Hu, Sandra Fulmer, Maria Sandoval, Natsuko Tsujimura, Stuart Davis, Mark Lewis, Robin Schafer, Shi Zhang, Olivia Oehrle-Steele, and Paul Saka. Finally, we would like to express our gratitude to Martin Scrivener, our editor, for his patience and his encouragement. Vll INTRODUCTION The term 'categorial grammar' was introduced by Bar-Rillel as a handy way of grouping together some of his own earlier work and the work of the Polish logicians and philosophers Lesniewski and Ajdukiewicz, in contrast to approaches to linguistic analysis based on phrase structure grammars. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Several decades ago, Wheeler and Misner presented a model of electric charge based on the topological trapping of electric field lines in wormholes. In this paper, which does not argue for or against the "charge without charge" concept, I describe some generalizations of this model which might serve as topological analogs of color charges and electroweak charges.

Hume's Reception in Early America: Expanded Edition brings together the original American responses to one of Britain's greatest men of letters, David Hume. Now available as a single volume paperback, this new edition includes updated further readings suggestions and dozens of additional primary sources gathered together in a completely new concluding section. From complete pamphlets and booklets, to poems, reviews, and letters, to extracts from newspapers, religious magazines and literary and political journals, this book's contents come from a wide variety (...) of sources published in colonial America and the early United States between 1758 and 1850. As well as classics by Thomas Jefferson, John Adams and Alexander Hamilton, it contains scores of unknown and hard-to-locate items, many of which have not been reprinted since their original publication. These responses are divided into four parts covering Hume's Essays; his Philosophical Writings; his History of England; and his Character and Death. Each of those parts has a separate introductory essay, and every selection is introduced by a short headnote that sets the piece in its historical context and provides bibliographical references. Packed with new insights into Hume and American thought and culture, Hume's Reception in Early America reveals the relevance and impact of Hume on American political, philosophical, historical, religious, and aesthetic debates. (shrink)

The theory of lower previsions is designed around the principles of coherence and sure-loss avoidance, thus steers clear of all the updating anomalies highlighted in Gong and Meng's "Judicious Judgment Meets Unsettling Updating: Dilation, Sure Loss, and Simpson's Paradox" except dilation. In fact, the traditional problem with the theory of imprecise probability is that coherent inference is too complicated rather than unsettling. Progress has been made simplifying coherent inference by demoting sets of probabilities from fundamental building blocks to secondary representations (...) that are derived or discarded as needed. (shrink)

Prologue, invitation to thinking about God In the Hebrew Bible? -- Part I, questions about God? -- Why does God in the Bible have a body? -- What do God's body parts in the Bible mean? -- Why is God angry in the Bible? -- Does God in the Bible have gender or sexuality? -- Part II, questions about God in the world? -- What can creation tell us about God? -- Who-or what-is the Satan? -- Why do people suffer (...) according to the Hebrew Bible? -- Epilogue, God in the Bible and beyond. (shrink)

This paper offers a new way to make sense of disagreement expansion from a polylogical perspective by incorporating various places in addition to players and positions into the analysis. The concepts build on prior implicit ideas about disagreement space by suggesting how to more fully account for argumentative context, and its construction, in large-scale complex controversies. As a basis for our polylogical analysis, we use a New York Times news story reporting on an oil train explosion—a significant point in the (...) broader controversy over producing oil and gas via hydraulic fracturing. (shrink)

Ed. Daniel Greenberger, 750pp May 1995 164.95.

Coherentism maintains that coherent beliefs are more likely to be true than incoherent beliefs, and that coherent evidence provides more confirmation of a hypothesis when the evidence is made coherent by the explanation provided by that hypothesis. Although probabilistic models of credence ought to be well-suited to justifying such claims, negative results from Bayesian epistemology have suggested otherwise. In this essay we argue that the connection between coherence and confirmation should be understood as a relation mediated by the causal relationships (...) among the evidence and a hypothesis, and we offer a framework for doing so by fitting together probabilistic models of coherence, confirmation, and causation. We show that the causal structure among the evidence and hypothesis is sometimes enough to determine whether the coherence of the evidence boosts confirmation of the hypothesis, makes no difference to it, or even reduces it. We also show that, ceteris paribus, it is not the coherence of the evidence that boosts confirmation, but rather the ratio of the coherence of the evidence to the coherence of the evidence conditional on a hypothesis. (shrink)

A specific issue for argumentation theory is whether information and communication technologies play any role in governing argument — that is, as parties engage in practical activities across space and time via ICTs, does technology matter for the interplay of argumentative content and process in managing disagreement? The case made here is that technologies do matter because they are not merely conduits of communication but have a role in the pragmatics of communication and argumentation. In particular, ICTs should be recognized (...) as communication-information services that are delegated degrees of responsibility for managing disagreements arising from practical activities. These services are organized around practical theories for designing disagreement space. However, recognizing this relationship between argument and technology requires accounting for procedures, techniques, or rules and speech acts that are not argumentative propositions in any strict sense but that are consequential for what becomes argumentation in any setting. An account about designing disagreement space, grounded in Jackson and Jacobs’s theory of Disagreement Management, is put forward to address these issues while more generally contributing to understanding argument in context. (shrink)