Macmillan papermac 3003. Bibliography: p. 80-81.

Berkeley is one of the most influential and yet most misunderstood of eighteenth-century philosophers. In this new, revised edition of his classic introduction, G.J. Warnock examines all Berkeley's major philosophical works and discusses his most original and interesting contributions to questions still debated by philosophers today. The aim of the book is to help the reader learn not so much about Berkeley, but rather, through Berkeley, something about philosophy itself.

Neuroscientists have long sought to study the dynamic activity of the human brain—what's happening in the brain, that is, while people are thinking, feeling, and acting. Ideally, an inside look at brain function would simultaneously and continuously measure the biochemical state of every cell in the central nervous system. While such a miraculous method is science fiction, a century of progress in neuroimaging technologies has made such simultaneous and continuous measurement a plausible fiction. Despite this progress, practitioners of modern neuroimaging (...) struggle with two kinds of limitations: those that attend the particular neuroimaging methods we have today and those that would limit any method of imaging neural activity, no matter how powerful.In this essay, I consider the liabilities and potential of techniques that measure human brain activity. I am concerned here only with methods that measure relevant physiologic states of the central nervous system and relate those measures to particular mental states. I will consider in particular the preeminent method of functional neuroimaging: BOLD fMRI. While there are several practical limits on the biological information that current technologies can measure, these limits—as important as they are—are minor in comparison to the fundamental logical restraints on the conclusions that can be drawn from brain imaging studies. (shrink)

Words like you, here, and tomorrow are different from other expressions in two ways. First, and by definition, they have different kinds of meanings, which are context-dependent in ways that the meanings of names and descriptions are not. Second, their meanings play a different kind of role in the interpretations of the utterances that contain them. For example, the meaning of you can be paraphrased by a description like "the addressee of the utterance." But an utterance of (1) doesn't say (...) the same thing as an utterance of (2). (shrink)

In a Special Issue of Discourse Studies titled ‘The Epistemics of Epistemics’, contributing authors criticize Heritage’s research on participants’ orientations to, and management of, the distribution of knowledge in conversation. These authors claim that the analytic framework Heritage developed for analyzing epistemic phenomena privileges the analysts’ over the participants’ point of view, and rejects standard methods of conversation analysis ; that and are adopted in developing and defending the use of abstract analytic schemata that offer little purchase on either the (...) specific actions speakers accomplish or the understanding others display of them; and that, by virtue of these deficiencies, claims about the systematic relevance of epistemic phenomena for talk-in-interaction breach long-standing norms regarding the relationship between data analysis and generalizing claims. Using a collection of excerpts bearing on the import of epistemics for action formation and action sequencing, I demonstrate that these claims are patently false and suggest that they reflect the authors’ effort to recast CA as a kind of fundamentalist enterprise. I then consider excerpts from a second collection to illustrate how the form of social organization described by Heritage can be used to explicate other phenomena that depend on systematic alterations to its basic features. In conclusion, I suggest that CA’s success in enhancing our grasp of the organization of talk-in-interaction derives from its unique commitment to both generalization and context specificity, collections and single cases, findings plus a continual openness to the ‘something more’ that each particular case can provide. (shrink)

This extraordinary book offers a clear and compelling biography of Jacques Derrida along with one of Derrida's strangest and most unexpected texts. Geoffrey Bennington's account of Derrida leads the reader through the philosopher's familiar yet widely misunderstood work on language and writing to the less familiar themes of signature, sexual difference, law, and affirmation. In an unusual and unprecedented "dialogue," Derrida responds to Bennington's text by interweaving Bennington's text with surprising and disruptive "periphrases." Truly original, this dual and dueling (...) text opens new dimensions in Derrida's thought and work. "Bennington is a shrewd and well-informed commentator whose book should do something to convince the skeptics... that Jacques Derrida's work merits serious attention."—Christopher Norris, _New Statesman & Society_ "Geoffrey Bennington and Jacques Derrida have presented a fascinating example of what might be called post-structuralist autobiography."—Laurie Volpe, _French Review_ "Bennington's account of what Derrida is up to is better in almost all respects—more intelligent, more plausible, more readable, and less pretentious—than any other I have read."—Richard Rorty, _Contemporary Literature_. (shrink)

Background Increase in global health research undertaken in resource poor settings in the last decade though a positive development has raised ethical concerns relating to potential for exploitation. Some of the suggested strategies to address these concerns include calls for providing universal standards of care, reasonable availability of proven interventions and more recently, promoting the overall social value of research especially in clinical research. Promoting the social value of research has been closely associated with providing fair benefits to various stakeholders (...) involved in research. The debate over what constitutes fair benefits; whether those that addresses micro level issues of justice or those focusing on the key determinants of health at the macro level has continued. This debate has however not benefited from empirical work on what stakeholders consider fair benefits. This study explores practical experiences of stakeholders involved in global health research in Kenya, over what benefits are fair within a developing world context. Methods and results We conducted in-depth interviews with key informants drawn from within the broader health research system in Kenya including researchers from the mainstream health research institutions, networks and universities, teaching hospitals, policy makers, institutional review boards, civil society organisations and community representative groups. The range of benefits articulated by stakeholders addresses both micro and macro level concerns for justice by for instance, seeking to engage with interests of those facilitating research, and the broader systemic issues that make resource poor settings vulnerable to exploitation. We interpret these views to suggest a need for global health research to engage with current crises that face people in these settings as well as the broader systemic issues that produce them. Conclusion Global health research should provide benefits that address both the micro and macro level issues of justice in order to forestall exploitation. Embracing the two is however challenging in terms of how the various competing interests/needs should be balanced ethically, especially in the absence of structures to guide the process. This challenge should point to the need for greater dialogue to facilitate value clarification among stakeholders. (shrink)

BackgroundPromoting the social value of global health research undertaken in resource poor settings has become a key concern in global research ethics. The consideration for benefit sharing, which concerns the elucidation of what if anything, is owed to participants, their communities and host nations that take part in such research, and the obligations of researchers involved, is one of the main strategies used for promoting social value of research. In the last decade however, there has been intense debate within academic (...) bioethics literature seeking to define the benefits, the beneficiaries, and the scope of obligations for providing these benefits. Although this debate may be indicative of willingness at the international level to engage with the responsibilities of researchers involved in global health research, it remains unclear which forms of benefits or beneficiaries should be considered. International and local research ethics guidelines are reviewed here to delineate the guidance they provide.MethodsWe reviewed documents selected from the international compilation of research ethics guidelines by the Office for Human Research Protections under the US Department of Health and Human Services.ResultsAccess to interventions being researched, the provision of unavailable health care, capacity building for individuals and institutions, support to health care systems and access to medical and public health interventions proven effective, are the commonly recommended forms of benefits. The beneficiaries are volunteers, disease or illness affected communities and the population in general. Interestingly however, there is a divide between "global opinion" and the views of particular countries within resource poor settings as made explicit by differences in emphasis regarding the potential benefits and the beneficiaries.ConclusionAlthough in theory benefit sharing is widely accepted as one of the means for promoting the social value of international collaborative health research, there is less agreement amongst major guidelines on the specific responsibilities of researchers over what is ethical in promoting the social value of research. Lack of consensus might have practical implications for efforts aimed at enhancing the social value of global health research undertaken in resource poor settings. Further developments in global research ethics require more reflection, paying attention to the practical realities of implementing the ethical principles in real world context. (shrink)

This essay draws on the work of Jacques Derrida and Angela Y. Davis towards a philosophical resistance to the death penalty in the U.S. I find promise in Derrida’s claim that resistance to the death penalty ought to contest a political structure that founds itself on having the power to decide life and death, but I move beyond Derrida’s desire to consider the abolition of the death penalty without engaging with the particular histories and geographies of European colonialism. I offer (...) a critique of Derrida’s recently published work on the death penalty by engaging with the work of Davis and argue that discussions of state violence in nations that inherit European forms of sovereignty must take seriously the racist violence on which those sovereign powers rely. (shrink)

During the Standing Rock protests in North Dakota, USA/Turtle Island, a group of military veterans knelt in front of Oceti Sakowin Elders asking forgiveness for centuries of settler colonial military ventures in Oceti Sakowin Territory. Leonard Crow Dog forgave them and immediately demanded respect for Native Nations throughout the U.S. Lacking such respect, he said, Native people will cease paying taxes. Crow Dog’s post-forgiveness remarks speak to the political context of the military veterans’ request: They seek collective forgiveness amidst ongoing (...) occupation and harms committed by the collective they represent. In this chapter, I examine this case study and argue that ongoing harm undermines requests for forgiveness on behalf of collectives. I look to the work of Glen Coultard, Waziyatawin, and Leanne Simpson to consider what a responsible request for collective forgiveness would entail. (shrink)

This book briefly outlines the evolution of general philosophical ideas since 1900, emphasizing how the concept of philosophy itself has changed.

I assess a number of connected ideas about temporal experience that are introspectively plausible, but which I believe can be argued to be incorrect. These include the idea that temporal experiences are extended experiential processes, that they have an internal structure that in some way mirrors the structure of the apparent events they present, and the idea that time in experience is in some way represented by time itself. I explain how these ideas can be developed into more sharply defined (...) views, and then argue that these views are inconsistent with certain empirical facts about how time is represented in the brain. These facts instead support a kind of atomic view, on which temporal experiences are temporally unstructured atoms. (shrink)

In the present paper we prove that the isolated differences of r. e. degrees are dense in the r. e. degrees.

Motivated by a conviction that mass incarceration and state execution are among the most important ethical and political problems of our time, the contributors to this volume come together from a diverse range of backgrounds to analyze, critique, and envision alternatives to the injustices of the U.S. prison system, with recourse to deconstruction, phenomenology, critical race theory, feminism, queer theory, and disability studies. They engage with the hyper-incarceration of people of color, the incomplete abolition of slavery, the exploitation of prisoners (...) as workers and as “raw material” for the prison industrial complex, the intensive confinement of prisoners in supermax units, and the complexities of capital punishment in an age of abolition. (shrink)

The customary assumption about dying is that one would rather not. The event of death itself should be postponed for as long as possible, and comfort may be gained from doctrines which promise a victory over it. We celebrate those who try to cheat it. The dying Henry James thought he was Napoleon, and there is something in that, over and above the pathos of a wandering mind, that exemplifies, however parodically, the mental set we expect to find and what (...) we relish in those who attempt to press their own strong case against the disintegrative flow of time and change. We assume that one should struggle against death, setting such a stamp on life that even if the body must die, something the mind has done may not. Attitudes that run counter to this stubbornness are thought defeatist or unwholesome. In his own decline, Charles Baudelaire, catching sight of himself in a mirror, bowed, thinking himself a stranger. That confusion is more chilling than Jams’ because it undermines the treasured integrity of the self: it shows that death is not an invader attacking suddenly from outside. We are in one sense always in its keeping. In this essay I shall argue that whatever revolt against death may catalyse the act of writing poetry, poems are intimately tied to death in ways that complicate and even undermine that revolt. Indeed, since the inception of Romanticism , a poem in order to be a poem has had to engage not only with the fact that in the midst of life we are in its negation, but also with death’s analogues: madness, trance, divisions and questionings of the self. The relationship between poetry and the disruption of the customary self may even be celebratory.But before investigating the relationship between poetry and death, we had better be sure that one can indeed die:At first glance, the preoccupation of the writer who writes in order to be able to die is an affront to common sense. It would seem we can be sure of at least one event: it will come without any approach on our part, without our bestirring ourselves at all; yes, it will come. That is true, but at the same time it is not true, and indeed quite possibly it lacks truth altogether. At least it does not have the kind of truth which we feel in the world, which is the measure of our action and of our presence in the world. What makes me disappear from the world cannot finds its guarantee there; and thus, in a way, having no guarantee, it is not certain. This explains why no one is linked to death by real certitude. No one is sure of dying.1No one can think to cheat death, but to contemplate death is to introduce into thought the epitome of doubt. The one thing I can never know in advance or know demonstrably, by my very nature and by its, is the actual instant of my own death. Conventionally, “I will go when my time comes”: the phrase gestures toward the privacy of each human death, and the Protestant tone of “my time”—part predestination, part ownership—barely hides the inaccessibility of death inside that privacy. There are two certainties in life. One is that death will come. The other is that no one can be sure of this. Perhaps no one has truly died yet. 1. Maurice Blanchot, The Space of Literature, trans. Ann Smock , p. 95; all further references to this work, abbreviated SL, will be included in the text. Geoffrey Ward is lecturer in English at the University of Liverpool. He is at present completing his first critical book, The Poetry of Estrangement. His published articles include essays on symbolism in John Ashbery, Conrad’s English, metaphor in Shelley’s longer poems, the novels of Henry Green, and Wyndham Lewis. He has also published five volumes of poetry, mot recently Not the Hand Itself. (shrink)

This article offers a model of collective responsibility that arises out of group implication in the persistent injustices of racism and colonialism. It engages with a case study of Jewish refugees who arrived in the Americas in the aftermath of the 1492 Spanish Edict of Expulsion. There, it identifies a strategy of survival grounded in identification with white Christians at the top of the colonial hierarchy and disidentification with Black and Native peoples at the bottom. This identification yielded benefits for (...) colonial Jews and those (the author included) who inherit their place in the colonial racial hierarchy. These benefits were at the expense of Black and Native peoples in the Americas. The article highlights the relational harms—to others and themselves—inherent in group complicity with white supremacy. It concludes by outlining the forms of collective responsibility that could counteract these harms and create relationality beyond white supremacy. (shrink)

Summary The 1993 Education Act introduced changes that encouraged the supply?side of the quasi?market of schools. As a result of that Act, since April 1994 it has been possible for groups of parents or independent sponsors to apply to the Secretary of State for Education and Employment in England or the Secretary of State for Wales to establish their own grant?maintained schools. This article traces the attempts of various potential sponsors to establish new schools within the state system. It is (...) argued that the Funding Agency for Schools and the Department for Education and Employment have developed the detail of the new scheme in such a way as to make it almost impossible for potential sponsors to meet their requirements. The implications of the policy and its implementation are discussed. (shrink)

Medical humanities purchases its presence on the medical side of university campuses by adopting as its own the ends of medicine and medical ethics. It even justifies its presence by asserting promotion of those ends as an ethical imperative, most of all to improve the caring in medical care. As unobjectionable, even praiseworthy, as this imperative appears, it actually constrains the possibilities for interpersonal relationship in the context of medical practice. Development of those possibilities requires openness of self to the (...) existentially challenging ethical imperative to care also literally for nothing at all. (shrink)

This paper makes a comparison between enactivism and Levinas’ philosophy. Enactivism is a recent development in philosophy of mind and cognitive science that generally defines cognition in terms of a subject’s natural interactions with the physical environment. In recent years, enactivists have been focusing on social and ethical relations by introducing the concept of participatory sensemaking, according to which ethical know-how spontaneously emerges out of natural relations of participation and communication, that is, through the exchange of knowledge. This paper will (...) argue first that, although participatory sensemaking is a valuable concept in that it offers a practical and realistic way of understanding ethics, it nevertheless downplays the significance of otherness for understanding ethics. I will argue that Levinas’ work demonstrates in turn that otherness is significant for ethics in that we cannot completely anticipate others through participation or know-how. We cannot live the other’s experiences or suffering, which makes ethical relation so difficult and serious (e.g. care for a terminally ill person always falls short to a certain extent). I will argue next that enactivism and Levinas’ philosophy nevertheless do not exclude each other insofar they share a similar concept of subjectivity as a quality of naturally interacting with the external world to gain knowledge (Levinas speaks of dwelling). Finally, I will argue that enactivism’s notion of participatory sensemaking also offers something which Levinas’ insufficiently defines, namely a concept of social justice, based on equality and participation, that emerges out of natural relations. (shrink)

Geoffrey Leech stresses the contribution of semantics to the understanding of practical problems of communication and concept-manipulation in modern society.

Are historians storytellers? Is it possible to tell true stories about the past? These are just a couple of the questions raised in this comprehensive collection of texts about philosophy, theory, and methodology of writing history. Drawing together seminal texts from philosophers and historians, this volume presents the great debate over the narrative character of history from the 1960s onwards. The History and Narrative Reader combines theory with practice to offer a unique overview of this debate and illuminates the practical (...) implications of these philosophical debates for the writing of history. The editor's introduction offers a succinct survey of the subject to support the readings, which explore the role of narrative in everything from historical understanding and human action to linguistics and the practice of history. Including the work of F. R. Ankersmit, David Carr, Hayden White, W. H. Dray, and Frederick Olafson; a detailed bibliography; and a glossary of key concepts, this collection will prove an invaluable resource for students of historical theory and methodology. (shrink)

In 2005, Chinese President Hu Jintao instituted a “Harmonious Society” policy marking a new China’s approach toward development. This generated intense excitement among observers of Corporate Social Responsibility (CSR) who perceive an overlap in objectives between CSR and Harmonious Society and believe that Harmonious Society will lead to increased CSR engagement in China. However, there is little exploration of how Harmonious Society will contribute to increasing CSR engagement. This article seeks to explore whether Harmonious Society will meet this promise. It (...) does so by drawing up a list of actions that if taken by the government would increase the level of CSR in China and make Harmonious Society a relevant factor in the development of Chinese CSR. To do so, my article studies comparative literature on CSR development to develop a framework that divides causes of CSR in a country into environmental constraints and discretionary responses. Understanding what drives the development of CSR allows us to understand what measures the Chinese government can take to influence the level of CSR. Using this framework, my article suggests that Harmonious Society is unlikely to promote CSR in China’s growing private sector because policy measures that affect the “constraints” driving CSR are bounded by other political considerations. (shrink)

This book offers a new approach to a fundamental question: What is justice? In building his theory, Cupit maintains that injustice should be understood as a form of unfitting treatment--typically the treatment of people as less than they are. Justice is therefore closely related to unjustified contempt and disrespect, and ultimately to desert.

"The book's major parts, one on polarity and the other on analogy, introduce the reader to the patterns of thinking that are fundamental not only to Greek philosophy but also to classical civilization as a whole. As a leading classicist in his own right, Lloyd is an impeccable guide. His sophistication in adducing anthropological parallels to Greek models of polarity and analogy broadens his perspective, making him a forerunner in the study of what we are now used to calling semiotics. (...) A striking example of Lloyd's approach is his re-examination of the dichotomy of Olympian and chthonian gods in ancient Greek world view, which surpasses the reductionist and pseudo-historical models of sky-gods and earth-goddesses that are still commonly invoked to account for polarities in Greek pantheon. "In the second part, dealing with analogy, three crucial metaphorical models for the universe turn out to be basis for a dazzlingly wide variety of scientific and philosophical perspectives. Each model is tested in the whole spectrum of Greek artistic, philosophical and scientific thought. This work is a treasure-house of insights for experts and non experts alike." --Gregory Nagy, Harvard University. (shrink)

Sir Geoffrey Lloyd presents a cross-disciplinary exploration of the unity and diversity of the human mind. He discusses cultural variations with regard to ideas of colour, emotion, health, the self, agency and causation, reasoning, and other fundamental aspects of human cognition. He draws together scientific, philosophical, anthropological, and historical arguments in showing how our evident psychic diversity can be reconciled with our shared humanity.