Pothos suggests dispensing with the distinction between rules and similarity, without defining what is meant by either term. We agree that there are problems with the distinction between rules and similarity, but believe these will be solved only by exploring the representations and processes underlying cases purported to involve rules and similarity.

Relational representation abilities are a crucial cognitive difference between human and nonhuman animals. We argue that relational reasoning and representation supports the development of culture that increases in complexity. Thus, these abilities are a force that magnifies the apparent difference in cognitive abilities between humans and nonhumans.

Pickering & Garrod (P&G) suggest that communicators synchronize their processing at a number of linguistic levels. Whereas their explanation suggests that representations are being compared across individuals, there must be some representation of all conversation participants in each participant's head. At the level of the situation model, it is important to maintain separate representations for each participant. At other levels, it seems less crucial to have a separate representation for each participant. This analysis suggests that different mechanisms may synchronize representations (...) at different linguistic levels. (shrink)

Papyrus Grecs de l'Universitéde Lille. Publiés sous la direction de P. Jouguet. Tome I, Fascicule I. Paris: Ernest Leroux, 1907. 4to. Pp. 66. 6 fr. 25 c.

Papyrus Grecs de l'Universitéde Lille. Publiés sous la direction de P. Jouguet. Tome I, Fascicule I. Paris: Ernest Leroux, 1907. 4to. Pp. 66. 6 fr. 25 c.

Greek Papyri in the British Museum: Catalogue, Vol. III. Edited by F. G. Kenyon and H. I. Bell. London: H. Frowde and others, 1907. Pp. lxxiv+388. 100 Collotype Facsimiles, in Portfolio. £2 2s.

Greek Papyri in the British Museum: Catalogue, Vol. III. Edited by F. G. Kenyon and H. I. Bell. London: H. Frowde and others, 1907. Pp. lxxiv+388. 100 Collotype Facsimiles, in Portfolio. £2 2s..

Die Stellvertretung im Rechte der Papyri. Von L. Wenger. Teubner: Leipzig. 1906. 8vo. Pp. vi + 278. M. 8.

Die Stellvertretung im Rechte der Papyri. Von L. Wenger. Teubner: Leipzig. 1906. 8vo. Pp. vi + 278. M. 8.

That fat animals are bad breeders was well known to the ancients; Aristotle insists upon it several times. S0009838800017511_inline2 is, as Dr. Hunt observes, an epithet of the willow in Homer, but the explanations he quotes from Hesychius do not look very satisfactory; the willow was thought to ‘lose its fruit’ because it was supposed never to produce seed at all. Hence S0009838800017511_inline3 means ‘barren willows,’ and so Cercidas means ‘barren fat,’ i.e., fat which prevents a man from breeding.

Daphnis has taunted Aphrodite with Anchises; he goes on to Adonis as a still greater disgrace. ‘Fair is Adonis also,though he is only a shepherd, not even an oxherd.’ xs22EFπεxs22EF is common enough in this sense in latish writers, or we may supply an ellipse : ‘I mention Adonis, because—’ Then the reference to his hunting is also intended to vex her; Daphnis speaks ironically, as if he did not know that Adonis was killed while hunting.

Modern epistemology is reluctant to presume the objectivity of a mental event. Because a valid theory of knowledge is subjected to objective standards of rationality, the invocation of a transcendent ground of existence termed ‘god’ is deemed extra‐systematic. This reference lacks warrant because it fails to satisfy the impartial criteria methodologically basic to contemporary paradigms of knowledge. Still the biochemist Arthur Peacocke (1924–2006) claimed defensible public truth for an ultimate reality based on the ‘supremely’ rational nature of existence; it (...) is the further contention of this paper that there are intelligible patterns to the universe whose discovery is incapable of ‘objective’ explanation. By failing to meet these criteria, however, they do not fall into irrationality, still less do they disqualify or exclude themselves from public consideration; quite the opposite. There are perhaps depths to human experience then, including science, to which an existentialist epistemology is appropriate. In this connection the philosophy of Karl Jaspers (1883–1969) provides a compelling account of the transition of scientific research into aesthetics and theological discourse. (shrink)

Humans hunt and kill many different species of animals, but whales are our biggest prey. In the North Atlantic, a male long-fi nned pilot whale (Globiceph- ala melaena), a large relative of the dolphins, can grow as large as 6.5 meters and weigh as much as 2.5 tons. As whales go, these are not particularly large, but there are more than 750,000 pilot whales in the North Atlantic, traveling in groups, “pods,” that range from just a few individuals to (...) a thousand or more. Each pod is led by an individual known as the “pilot,” who appears to set the course of travel for the rest of the group. This pilot is both an asset and a weakness to the pod. The average pilot whale will yield about a half ton of meat and blubber, and North Atlantic societies including Ireland, Iceland, and the Shetlands used to manipulate the pilot to drive the entire pod ashore. In the Faroe Islands, a group of 18 grassy rocks due north of Scotland, pilot whale hunts have continued for the last 1200 years, at least. The permanent residents of these islands, the Faroese, previously killed an average of 900 whales each year, yielding about 500 tons of meat and fat that was consumed by local residents. Hunts have declined in recent years. From 2001 to 2005, about 3400 whales were killed, yielding about 890 metric tons of blubber and 990 metric tons of meat. The whale kill, or grindadráp in the Faroese language, begins when a fi shing boat spots a pod close enough to a suitable shore, on a suitably clear day. A single boat, or even a small group of fi shermen, is not suffi cient to trap a.. (shrink)

"More than any thing else technology creates our world. It creates our wealth, our economy, our very way of being," says W. Brian Arthur. Yet, until now the major questions of technology have gone unanswered. Where do new technologies come from -- how exactly does invention work? What constitutes innovation, and how is it achieved? Why are certain regions -- Cambridge, England, in the 1920s and Silicon Valley today -- hotbeds of innovation, while others languish? Does technology, like biological (...) life, evolve? How do new industries, and the economy itself, emerge from technologies? In this groundbreaking work, pioneering technology thinker and economist W. Brian Arthur sets forth a boldly original way of thinking about technology that gives answers to these questions. The Nature of Technology is an elegant and powerful theory of technology's origins and evolution. It achieves for the progress of technology what Thomas Kuhn's The Structure of Scientific Revolutions did for scientific progress. Arthur explains how transformative new technologies arise and how innovation really works. Conventional thinking ascribes the invention of technologies to "thinking outside the box," or vaguely to genius or creativity, but Arthur shows that such explanations are inadequate. Rather, technologies are put together from pieces -- themselves technologies -- that already exist. Technologies therefore share common ancestries and combine, morph, and combine again to create further technologies. Technology evolves much as a coral reef builds itself from activities of small organisms -- it creates itself from itself; all technologies are descended from earlier technologies. Drawing on a wealth of examples, from historical inventions to the high-tech wonders of today, and writing in wonder fully engaging and clear prose, Arthur takes us on a mind-opening journey that will change the way we think about technology and how it structures our lives. (shrink)

Contemporary health care often lacks generosity of spirit, even when treatment is most efficient. Too many patients are left unhappy with how they are treated, and too many medical professionals feel estranged from the calling that drew them to medicine. Arthur W. Frank tells the stories of ill people, doctors, and nurses who are restoring generosity to medicine--generosity toward others and to themselves. The Renewal of Generosity evokes medicine as the face-to-face encounter that comes before and after diagnostics, pharmaceuticals, (...) and surgeries. Frank calls upon the Roman emperor Marcus Aurelius, philosopher Emmanuel Levinas, and literary critic Mikhail Bakhtin to reflect on stories of ill people, doctors, and nurses who transform demoralized medicine into caring relationships. He presents their stories as a source of consolation for both ill and professional alike and as an impetus to changing medical systems. Frank shows how generosity is being renewed through dialogue that is more than the exchange of information. Dialogue is an ethic and an ideal for people on both sides of the medical encounter who want to offer more to those they meet and who want their own lives enriched in the process. The Renewal of Generosity views illness and medical work with grace and compassion, making an invaluable contribution to expanding our vision of suffering and healing. (shrink)

The first work to introduce Foucault's ideas on law to both graduates and undergraduates.

We argue that Hamiltonian mechanics is more fundamental than Lagrangian mechanics. Our argument provides a non-metaphysical strategy for privileging one formulation of a theory over another: ceteris paribus, a more general formulation is more fundamental. We illustrate this criterion through a novel interpretation of classical mechanics, based on three physical conditions. Two of these conditions suffice for recovering Hamiltonian mechanics. A third condition is necessary for Lagrangian mechanics. Hence, Lagrangian systems are a proper subset of Hamiltonian systems. Finally, we provide (...) a geometric interpretation of the principle of stationary action and rebut arguments for privileging Lagrangian mechanics. (shrink)

In At the Will of the Body , Arthur Frank told the story of his own illnesses, heart attack and cancer. That book ended by describing the existence of a "remission society," whose members all live with some form of illness or disability. The Wounded Storyteller is their collective portrait. Ill people are more than victims of disease or patients of medicine they are wounded storytellers. People tell stories to make sense of their suffering when they turn their diseases (...) into stories, they find healing. Drawing on the work of authors such as Oliver Sacks, Anatole Broyard, Norman Cousins, and Audre Lorde, as well as from people he met during the years he spent among different illness groups, Frank recounts a stirring collection of illness stories, ranging from the well-known--Gilda Radner's battle with ovarian cancer--to the private testimonials of people with cancer, chronic fatigue syndrome, and disabilties. Their stories are more than accounts of personal suffering: they abound with moral choices and point to a social ethic. Frank identifies three basic narratives of illness in restitution, chaos, and quest. Restitution narratives anticipate getting well again and give prominence to the technology of cure. In chaos narratives, illness seems to stretch on forever, with no respite or redeeming insights. Quest narratives are about finding that insight as illness is transformed into a means for the ill person to become someone new. (shrink)

In The Sleepwalkers and The Act of Creation Arthur Koestler provided pioneering studies of scientific discovery and artistic inspiration, the twin pinnacles of human achievement. The Ghost in the Machine looks at the dark side of the coin: our terrible urge to self-destruction... Could the human species be a gigantic evolutionary mistake? To answer that startling question Koestler examines how experts on evolution and psychology all too often write about people with an 'antiquated slot-machine model based on the naively (...) mechanistic world-view of the nineteenth century. His brilliant polemic helped to instigate a major revolution in the life sciences, yet its 'glimpses of an alternative world-view' form only the background to an even more challenging analysis of the human predicament. Perhaps, he suggests, we are a species in which ancient and recent brain structures - or reason and emotion - are not fully co-ordinated. Such in-built deficiencies may explain the paranoia, violence and insanity that are central strands of human history. And however disturbing we find such issues, Koestler contends, it is only when we face our limitations head-on that we can hope to find a remedy. (shrink)

The lectures have afforded me an opportunity of developing more fully than in my earlier books the principles of philosophic thought associated with the modern advances of physical science. It is often said that there is no "philosophy of ...

contemporary ethical project--one that should inform our lives as well as our thoughts.

I first argue that the Matrix trilogy is a Gnostic cyber-epic; I then use this interpretive lens to review the films' treatment of fundamental questions in epistemology, metaphysics, and value theory.

This is the text of The Lindley Lecture for 1962, given by Arthur N. Prior (1914-1969).

In _Ecce Homo_ Friedrich Nietzsche calls himself "the first immoralist" and adds "that makes me the annihilator _par excellence_". Lester Hunt examines this and other radical claims in order to show that Nietzsche does have a coherent ethical and political philosophy. He uses Nietzsche's writings as a starting point for a critique of a wider, contemporary ethical project - one that should inform our lives as well as our thoughts.

In this acclaimed work, first published in 1986, world-renowned scholar Arthur C. Danto explored the inextricably linked but often misunderstood relationship between art and philosophy. In light of the book's impact--especially the essay "The End of Art," which dramatically announced that art ended in the 1960s--this enhanced edition includes a foreword by Jonathan Gilmore that discusses how scholarship has changed in response to it. Complete with a new bibliography of work on and influenced by Danto's ideas, _The Philosophical Disenfranchisement (...) of Art_ continues to be of interest to anyone who thinks seriously about art, as well as to philosophers, aestheticians, and art historians. (shrink)

Arthur I. Miller is a historian of science whose approach has been strongly influenced by current work in cognitive science, and in this book he shows how the two fields might be fruitfully linked to yield new insights into the creative process.

I am grateful to Donald Ainslie, Lisa Austin, Michael Blake, Abraham Drassinower, David Dyzenhaus, George Fletcher, Robert Gibbs, Louis-Philippe Hodgson, Sari Kisilevsky, Dennis Klimchuk, Christopher Morris, Scott Shapiro, Horacio Spector, Sergio Tenenbaum, Malcolm Thorburn, Ernest Weinrib, Karen Weisman, and the Editors of Philosophy & Public Affairs for comments, and audiences in the UCLA Philosophy Department and Columbia Law School for their questions.

The thesis of this paper is that Platonic Forms are angels. I make this identification by claiming that Platonic Forms have the characteristics of angels, in particular, that Platonic Forms are alive. I offer four arguments for this claim. First, it seems that engaging in self-directed action is a sufficient condition for being alive. The Forms are, as teleological activities, self-directed actions. Second, bodies receive their being from their Forms, and some bodies are essentially alive. Third, in the Good, all (...) the types of goodness, including life, are identical. The Forms are appearances of the Good. Fourth, since the Good imparts as much goodness as it can, the Forms are alive unless there is some bar to their being alive. There are good reasons to think that there is no such bar. I then show that ethical vices do not give body to human form, but give body to other forms—those that are evil angels. Lastly, I provide a survey of the relationships that various religious traditions posit between ethical vice and the demonic. (shrink)

This chapter offers an overview and analysis of policing, the area of criminal justice associated primarily with law enforcement. The study of policing spans a variety of disciplines, including criminology, law, philosophy, politics, and psychology, among other fields. Although research on policing is broad in scope, it has become an especially notable area of study in contemporary legal and social philosophy given recent police controversies.