One way to make the logical elements in Harry Stottlemeier's Discovery more interesting to children is to get them to enjoy working with sentences beforehand. I have found that puzzles which illustrate logical principles can be used to build initial interest in working with sentences that carries over into the chapters in Harry. Puzzles can also be used as a reward. After a particularily good class, instead of homework the fifth grade students I work with are given a puzzle - (...) something to think about for next time. There are some themes in Harry which can be supplemented with logical riddles; and I will mention one and describe how to do this below. But before I get into a description of the mechanics of using logic puzzles with Harry, some comments about the psychological benefits of puzzles might be useful. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Report on the Ninth European Network of Buddhist-Christian Studies Conference:"Hope: A Form of Delusion? Buddhist and Christian Perspectives"Elizabeth J. Harris, President of the NetworkCan we hope in a world that is shot through with suffering? Should hope be shunned as a form of attachment? Should we affirm our hope or let go of it? And, if we embrace hope, what should we hope for and what can inspire (...) us? Between sixty and seventy people, from sixteen countries, came together to address questions such as these at the ninth conference of the European Network of Buddhist-Christian Studies, held in glorious weather at Liverpool Hope University in England, between 30 June and 4 July 2011.At the heart of the conference were ten keynote presentations on five crucial aspects of the theme of hope: "Hope and the Critique of Hope," "Hope in Pastoral Situations," "Embodiments of Hope," "Hope in Situations of Hopelessness: Engaged Buddhism and Liberation Theology," and "Eschatologies of Hope." Dr. Sybille Fritsch-Oppermann (Church of Southern Hesse) gave the introductory lecture, which suggested that hope can be seen both as a utopian ideal within and beyond living religions, and a working hypothesis, through which humans can strive toward truth and transcendence.Each theme was addressed from a Buddhist and a Christian perspective, followed by a plenary to enable dialogue between the speakers, and between speakers and participants. Addressing the first theme, "Hope and the Critique of Hope," from a Buddhist perspective, Richard Gombrich (Balliol College, Oxford) robustly argued that hope was not a category relevant to Theravada Buddhism, distinguishing between hope and confidence, and hope and expectation. Werner Jeanrond (Glasgow University), taking the Christian perspective, suggested that a critical theology of hope—an inter-hope dialogue—is necessary, within a critique of other key concepts such as salvation, faith, and love. [End Page 135]Within the session titled "Hope in Pastoral Situations," Dr. Hiroshi Munehiro Niwano (Rissho Kosei-kai, Japan) focused on Rissho Kosei-kai's pastoral work, most movingly its response to the recent earthquake and tsunami in Japan. Notto Thelle (Oslo University), speaking from a Christian viewpoint, sensitively explored pastoral situations caused by life experiences that seem to question and make a mockery of hope, drawing on decades of Buddhist-Christian encounter. Peggy Morgan (Mansfield College, Oxford), addressing the third theme, "Embodiments of Hope," concretized her brief by focusing on a contemporary embodiment of hope capable of emboldening Christians: Rosemary Radford Ruether and her listening dialogue with Buddhism. Mitsuya Dake (Ryukoku University, Japan), on the other hand, chose Amida Buddha as his empowering embodiment of the wisdom, compassion, and non-dualism that lies at the heart of Buddhism, focusing on Shinran's understanding.The theme "Hope in Situations of Hopelessness" was opened to the public in an evening session. Sallie King (James Madison University, USA), using examples such as the Sarvodaya Movement in Sri Lanka and the Dalai Lama's peace work, argued that Buddhism is "loaded" with hope, from an Engaged Buddhist perspective. Buddhist hope, at one level, is an amalgam of acceptance, lawful change, and effort. At another level, it is the conviction that everyone has the potential to change and that truth has power. Sathianathan Clarke (Wesley Theological College, Washington, D.C.) movingly examined Dalit liberation theology, suggesting that hope within this context could be seen as a proxy topos that extends faith into life, an alter-wisdom where love can enrich life, and an energy, a verb, leading to transformative action.Addressing the last theme, "Eschatologies of Hope," Anthony Kelly (Australian Catholic University) recognized a contemporary crisis of hope and, distinguishing between hope as an emotion and hope as a virtue, explored a paradox: that Christian hope is rooted in the resurrection of the crucified Jesus but that this event is described in a varied rhetoric of negations. Justin Ritzinger (Oberlin College, USA), noting that endings are hard to find in Buddhist literature, examined the coming of Maitreya, the future Buddha, as a possible candidate for a Buddhist eschaton. He concluded that the similarities to Christian eschatology are superficial, with the exception of a contemporary reinvention of the Maitreyan tradition in China.In addition to invited keynote speakers, a... (shrink)

"A very fine piece of work, essential reading for anyone concerned with Kant, Aristotelian ethics, practical reason, and more generally, the foundations of moral value and justification.... The examples are a real strength, insightful and very well-chosen."--Anthony Cunningham, St. John's University "The issues Harris has taken on are among the most important in contemporary moral thinking, and he has handled them systematically, innovatively, wisely, with wit and good sense."--J. K. Swindler, Wittenberg University.

Book reviewed in this article: In Search of History: Historiography in the Ancient World and the Origins of Biblical History. By John Van Seters. The Hidden God: The Hiding of the Face of God in the Old Testament. By Samuel E. Balentine. Theodicy in the Old Testament. Edited by James L. Crenshaw. Ce Dieu censé aimer la Souffrance. By François Varone. Evil and Evolution, A Theodicy. By Richard W. Kropf. ‘Poet and Peasant’ and ‘Through Peasant Eyes’: A Literary‐Cultural Approach to (...) the Parable in Luke. By Kenneth Bailey. The Biblical Foundations for Mission. By Donald Senior and Carroll Stuhlmueller. New Testament Foundations of Ministry. By Colin Kruse. Church, Ministry and Unity. By James E. Griffiss. Theology of Ministry. By Thomas Franklin O'Meara. Yesterday and Today: A Study of Continuities in Christology. By Colin E. Gunton. I believe in the Holy Spirit. By Yves Congar. Between Jesus and Paul. By Martin Hengel. From Nicaea to Chalcedon: A Guide to the Literature and its Background. By Frances Young. Alan of Lille: The Frontiers of Theology in the Later Twelfth Century. By G.R. Evans. Mystic and Pilgrim: The Book and the World of Margery Kempe. By Clarissa W. Atkinson. Church, Politics and Society: Scotland 1408–1929. Edited by N. Macdougall. Renaissance and Reform: The Italian Contribution. Collected Essays, Volume II. By Frances A. Yates. Seven‐Headed Luther: Essays in Commemoration of a Quincentury, 1483–1983. Edited by Peter Newman Brooks. Ökumenische Erschliessung Martin Luthers. Edited by Peter Manns and Harding Meyer. Luther's Ecumenical Significance, An Interconfessional Consultation. Edited by Peter Manns and Harding Meyer, in collaboration with Carter Lindberg and Harry McSorley. States of Mind: A Study of Anglo‐Irish Conflict 1780 to 1980. By Oliver MacDonagh. The Parish Clergy in Nineteenth‐Century Russia: Crisis, Reform, Counter Reform. By Gregory L. Freeze. Pusey Rediscovered. Edited by Perry Butler. Between Two Worlds: George Tyrrell's Relationship to the Thought of Matthew Arnold. By Nicholas Sagovsky. The Concept of Glaubenslehre. By Walter E. Wyman, Jr. The Existence and Nature of God. Edited by Alfred J. Freddoso. Faith and Reason. By Anthony Kenny. Logic and The Nature of God. By Stephen T. Davis. Personal Responsibility and Christian Morality. By Josef Fuchs. Morality and Conflict. By Stuart Hampshire. Realism and Imagination in Ethics. By Sabina Lovibond. Intentionality. By John R. Searle. Philosophical Papers, I: Practical Reason. By G.H. von Wright. Philosophical Papers, II: Philosophical Logic. By G.H. von Wright. A Model of Making: Literary Criticism and its Theology. By Ruth Etchells. The Return of the Goddess: Femininity, Aggression and the Modern Grail Quest. By Edward Whitmont. The Power of the Poor in History. By Gustavo Gutierrez, translated by Robert R. Barr. The God of the Xhosa. By Janet Hodgson. Our Hymn Tunes: Their Choice and Performance. By Donald Webster. The Almighty Wall: The Architecture of Henry Vaughan. By William Morgan. An Introduction to Plato's Laws. By R.E. Stalley. Plato's Late Ontology: A Riddle Resolved. By Kenneth M. Sayre. Plato's ‘Parmenides’: Translation and Analysis. By R.E. Allen. Politics in the Ancient World. By M.I. Finley. (shrink)

Both critique and an appropriation of a large and diverse body of work, Home and Beyond is a major contribution to contemporary Husserl scholarship.

The significance of consciousness in modern science is discussed by leading authorities from a variety of disciplines. Presenting a wide-ranging survey of current thinking on this important topic, the contributors address such issues as the status of different aspects of consciousness; the criteria for using the concept of consciousness and identifying instances of it; the basis of consciousness in functional brain organization; the relationship between different levels of theoretical discourse; and the functions of consciousness.

Exploring the first-person narratives of three figures from the Christian, Jewish, and Islamic mystical traditions—St. Teresa of Avila, Rabbi Dov Baer, and Rzbihn Baql—Anthony J. Steinbock provides a complete phenomenology of mysticism based in the Abrahamic religious traditions. He relates a broad range of religious experiences, or verticality, to philosophical problems of evidence, selfhood, and otherness. From this philosophical description of vertical experience, Steinbock develops a social and cultural critique in terms of idolatry—as pride, secularism, and fundamentalism—and suggests that (...) contemporary understandings of human experience must come from a fuller, more open view of religious experience. (shrink)

Anthony J. Lisska presents a new analysis of Thomas Aquinas's theory of perception. While much work has been undertaken on Aquinas's texts, little has been devoted principally to his theory of perception and less still on a discussion of inner sense. The thesis of intentionality serves as the philosophical backdrop of this analysis while incorporating insights from Brentano and from recent scholarship. The principal thrust is on the importance of inner sense, a much-overlooked area of Aquinas's philosophy of mind, (...) with special reference to the vis cogitativa. Approaching the texts of Aquinas from contemporary analytic philosophy, Lisska suggests a modest 'innate' or 'structured' interpretation for the role of this inner sense faculty. He argues that were it not for the vis cogitativa, Aquinas would be unable to account for an awareness of the principal ontological category in his metaphysics. (shrink)

Anthony Everett gives a philosophical defence of the common-sense view that there are no such things as fictional people, places, and things. He argues that our talk and thought about such fictional objects takes place within the scope of a pretense, and that we gain little but lose much by accepting fictional realism.

Moral Emotions builds upon the philosophical theory of persons begun in _Phenomenology and Mysticism _and marks a new stage of phenomenology. Author Anthony J. Steinbock finds personhood analyzing key emotions, called moral emotions. _Moral Emotions _offers a systematic account of the moral emotions, described here as pride, shame, and guilt as emotions of self-givenness; repentance, hope, and despair as emotions of possibility; and trusting, loving, and humility as emotions of otherness. The author argues these reveal basic structures of interpersonal (...) experience. By exhibiting their own kind of cognition and evidence, the moral emotions not only help to clarify the meaning of person, they reveal novel concepts of freedom, critique, and normativity. As such, they are able to engage our contemporary social imaginaries at the impasse of modernity and postmodernity. (shrink)

In the context of two examples from child conversation the author exemplifies the kinds of attributional process that can be uncovered through detailed examination of interaction. Although these processes implicate an orientation to psychological states by the child their specification does not depend on claims regarding the child’s cognitive processes. Nevertheless this specification can have a bearing on the adequacy of theories of cognitive processes, by locating competences that such theories should be able to account for. These issues are related (...) to research on ‘theory of mind’, discursive psychology and Vygotskyan psychology. (shrink)

This major new work by Anthony J. Steinbock, a leading authority in Phenomenology and Husserl Studies, explores an interrelated set of problems in Husserl's phenomenology and provides an excellent example of phenomenology in practice, demonstrating how its methods and resources shed light on philosophical problems.

Exploring the first-person narratives of three figures from the Christian, Jewish, and Islamic mystical traditions—St. Teresa of Avila, Rabbi Dov Baer, and Rzbihn Baql—Anthony J. Steinbock provides a complete phenomenology of mysticism based in the Abrahamic religious traditions. He relates a broad range of religious experiences, or verticality, to philosophical problems of evidence, selfhood, and otherness. From this philosophical description of vertical experience, Steinbock develops a social and cultural critique in terms of idolatry—as pride, secularism, and fundamentalism—and suggests that (...) contemporary understandings of human experience must come from a fuller, more open view of religious experience. (shrink)

Addressing the matter of attention from a phenomenological perspective as it bears on the problem of becoming aware, I draw on Edmund Husserl''s analyses and distinctions that mark his genetic phenomenology. I describe several experiential levels of affective force and modes of attentiveness, ranging from what I call dispositional orientation and passive discernment to so-called higher levels of attentiveness in cognitive interest, judicative objectivation, and conceptualization. These modes of attentiveness can be understood as motivating a still more active mode of (...) reflective attention, i.e., philosophical attentiveness, and to this extent, even it would be subject to varying influences of affection. What role, if any, does affection play in a peculiar kind of reflective attention that is phenomenological? I conclude by briefly considering phenomenological reflective attentiveness and its relation to affection. (shrink)

This essay seeks to characterise the essential features of an equitable health care system in terms of the classical Aristotelian concepts of horizontal and vertical equity, the common language of “need” and the economic notion of cost-effectiveness as a prelude to identifying some of the more important issues of value that policy-makers will have to decide for themselves; the characteristics of health that can cause policy to be ineffective ; the information base that is required to support a policy directed (...) at securing greater equity, and the kinds of research that are needed to underpin such a policy. (shrink)

Aquinas needs no introduction as one of the greatest minds of the middle ages. Highly influential on the development of Christian doctrine, his ideas are still of fundamental philosophical importance. This new critique of his natural law theory discusses the theory's background in Aristotle and advances new interpretations of contemporary legal issues which hark back to Aquinas.

Radial Animal Studies: Beyond Respectability Politics, Opportunism, and Cooptation is a scholar-activist book emerging out of the field of Critical Animal Studies (CAS). Radical Animal Studies (RAS) edited by Anthony J. Nocella II and Kim Socha recognizes and values the goal of total liberation and the importance of underground revolutionary direct action. RAS is a complement to, not in conflict with, CAS. Indeed, RAS is dedicated to two of the 10 CAS principles: seven (total liberation) and nine (radical politics (...) and strategies). This book is an essential read for social justice community organizers, animal liberation activists, and intersectional total liberation scholars. (shrink)

Les recherches sur le phénomène de l’attention prennent en général leur départ dans la nature de la conscience, dans sa relation avec les choses du monde. Cette approche fondamentale concerne aussi bien la démarche empirique de la psychologie que la démarche philosophique et phénoménologique. Dans le premier cas, l’attention est considérée comme la réponse mentale à un stimulus issu d’un objet – réponse qui, de son côté, projette un champ thématique. Dans le deuxième cas, l’attention est décr...

Libertarianism is understood to be a “deontological theory of law” that purportedly applies exclusively to humans. According to some libertarians, however, “one of the greatest weaknesses of libertarian theory” is that there are no provisions outlawing the abuse and torture of animals even though this seems to be one of “the most heinous acts it is possible to do”. Moreover, a few of these libertarians go even further and claim that this legal philosophy of non-aggression should actually be extended to (...) include other animals. The purpose of this paper is to reconcile this seemingly irreconcilable situation by arguing that it is a “continuum problem” and offering a principled, libertarian compromise that resolves the animal rights debate using the non-aggression principle and private property rights. (shrink)

Education for Total Liberation is a collection of essays from leaders in the field of critical animal pedagogy (CAP). CAP emerges from activist educators teaching critical animal studies and is rooted in critical theory as well as the animal advocacy movement. Critical animal studies (CAS) argues for an interdisciplinary approach to understanding our relationships with nonhuman animals. CAS challenges two specific fields of theory: (1) animal studies, rooted in vivisection and testing on animals in the hard sciences and (2) human-animal (...) studies, which reinforces a socially constructed binary between humans and animals and adopts abstract theoretical approaches. In contrast, CAS takes a progressive and committed approach to scholarship and sees the exploitation of nonhuman animals as interrelated with oppression of humans based on class, gender, race, ability, sexuality, age, and citizenship. CAS promotes the liberation of all animals and challenges all systems of domination. Education for Total Liberation is appropriate for undergraduate and graduate level readers (and beyond) who wish to learn from examples of radical pedagogical projects shaped by CAS and critical pedagogy. Contributing to this collection are Anne C. Bell, Anita de Melo, Carolyn Drew, Amber E. George, Karin Gunnarsson Dinker, Sinem Ketenci, John Lupinacci, Anthony J. Nocella II, Sean Parson, Helena Pedersen, Ian Purdy, Constance L. Russell, J.L. Schatz, Meneka Repka, William E. Shanahan III, and Richard J, White. (shrink)

Leading phenomenologist Tony Steinbock intervenes in contemporary discussion around the concept of the gift, providing a critical reading of the main figures on the problem of the gift and offering a new perspective on the gift, situating it in the emotional sphere, specifically in relation to loving and humility.

This paper has two motivations. First, I want to delineate structurally the dimensions of phenomenological method: not merely the static and genetic methods, but along with them I want to introduce the new ideas of generativity and generative method (Section 2). Second, because these dimensions cannot merely be treated structurally, I want to examine their dynamic interrelation, that is, the system of motivations obtaining between them. I will do this by elaborating the phenomenological concept of "leading clue" (Section 3). Finally, (...) I will conclude by addressing the relation of phenomenology to generativity (Section 4). (shrink)

"Renewal" is the expression Edmund Husserl used for the social, political, and ethical transformation of human culture (1922-1924). Considering the concept of renewal in the "generative" becoming of a culture, I first explain the phenomenological background in which Husserl approached the enterprise of renewal. I then describe Husserl's concept of renewal as an ethical task. Next, I take up the process of renewal as accomplishing "the best possible." Following this, I discuss the concept of critique advanced in the "Kaizo" articles. (...) My conclusion interprets Husserl's emphases on the urgency of critique and renewal in relation to the generation of a culture. (shrink)

In this paper, I investigate the experience of hope by focusing on experiences that seem to rival hope, namely, disappointment, desperation, panic, hopelessness, and despair. I explore these issues phenomenologically by examining five kinds of experiences that counter hope (or in some instances, seem to do so): first, by noting the cases in which hope simply is not operative, then by treating the significance of both desperation and pessimism, next by examining the experience of hopelessness, and finally, by treating the (...) experience of despair. Here despair is shown to constitute the most profound challenge to hope among these experiences and to be foundational for the others, even though it is disclosed ultimately as founded in hope. (shrink)

In this book, Anthony J. Parel makes the controversial argument that despite Gandhi's contributions to religion, nonviolence, civil rights, and civil disobedience, his most significant contribution was that as a political philosopher.

Drawing on and developing the phenomenological work of figures such as Edmund Husserl and Max Scheler, Knowing by Heart details the various feelings and feeling states that pertain to matters of the heart.

This article contributes to a recent debate between Barnett and Block : 711–716, 2009), Bagus and Howden : 399–406, 2009), Barnett and Block, Cachanosky and Bagus and Howden regarding the conceptual distinction between demand deposits and time deposits. It is argued that from an economic perspective there is nothing inherently fraudulent or illegitimate about deposit accounts that are available ‘on demand’, but that this relies on certain contractual provisions. Particular attention is drawn to option clauses and withdrawal clauses, which “solve” (...) the problems raised by Barnett and Block, and Bagus and Howden. Previous authors have also neglected the asset side of banks balance sheets, and this is shown to further justify the legitimacy of fractional reserve banking. (shrink)

The question of modernity has provoked a vigorous debate in the work of thinkers from Hegel to Habermas. Our own self-styled postmodern age has seen no end to this debate, which now receives a major and wide-ranging intervention from the theorist and critic Anthony J. Cascardi. Offering an historical account of the origins and transformations of the rational subject or self as it is represented in Descartes, Cervantes, Pascal, Hobbes and the Don Juan myth, he carries his argument across (...) the fields of epistemology, literature, political science, religion and psychology. The modern subject proves to be positioned within conflicting discourses, in a culture characterised by its 'detotalised totality'. Max Weber's concept of 'world disenchantment' enables Cascardi to make a searching critique of modernity's sense of its absoluteness, divorced from an archaic, 'enchanted' world. He advocates in its place a more fruitful relationship between historical analysis and theoretical speculation, offering constructive new alternatives to current orthodoxy regarding subjectivity and modernity. (shrink)

Weaving together a diverse range of scholarly-activist intersectional voices from around the world, Critical Animal Studies and Activism: International Perspectives on Total Liberation and Intersectionality co-edited by Anthony J. Nocella II and Richard J. White makes a powerful contribution to knowledge and understanding. It is essential reading for environmentalists, animal advocates, social justice organizers, policy-makers, social change-makers, and indeed for all those who care about the future of this planet. This book spans many scholar disciplines and activist social movements, (...) and provides new insights to fundamental debates surrounding inter-species justice, liberation, and democracy. This critical theory for total liberation book expands the understanding of one struggle one fight: for human freedom, for animal rights, and for the liberation of the earth herself. Rooted in a radical praxis, the book argues that those in academia that claim critical animal studies, need to hit the streets with the protesters and the protesters need to join the theoretical conversations. Theory and practice and not binaries, but two pieces of a larger goal. Read this book and use its arguments to take the fight to smash capitalism, oppression, and domination in all its forms! (shrink)

Economists tend to view ignorance as ?rational,? neglecting the possibility that ignorance is unintentional. This oversight is reflected in economists? model of ?information search,? which can be fruitfully contrasted with ?information browsing.? Information searches are designed to discover unknown knowns, whose value is calculable ex ante, such that this value justifies the cost of the search. In this model of human information acquisition, there is no primal or ?radical? ignorance that might prevent people from knowing which information to look for, (...) lacking omniscience. Unlike ignorance that is rationally chosen on the basis of an accurate cost/benefit calculation, radical ignorance can explain human error. An account of error as grounded in radical ignorance bypasses the need to appeal to irrationality in order to explain economic (and other) mistakes. (shrink)

Anthony J Wesson; Edgley, Education and Work: a critical note, Journal of Philosophy of Education, Volume 16, Issue 2, 30 May 2006, Pages 245–249, https://doi.o.