The popularization of neuroscientific ideas about learning—sometimes legitimate, sometimes merely commercial—poses a real challenge for classroom teachers who want to understand how children learn. Until teacher preparation programs are reconceived to incorporate relevant research from the neuro- and cognitive sciences, teachers need translation and guidance to effectively use information about the brain and cognition. Absent such guidance, teachers, schools, and school districts may waste time and money pursuing so called brain-based interventions that lack a firm basis in research. Meanwhile, the (...) success of our schools will continue to be narrowly defined by achievement standards that ignore knowledge of the neural and cognitive processes of learning. To achieve the goals of neuroeducation, its proponents must address unique ethical issues that neuroeducation raises for five different groups of individuals: a) practicing teachers, b) neuroscience researchers whose work could inform education, c) publishers and the popular media, d) educational policy-makers, and e) university-level teacher educators. We suggest ways in which these ethical challenges can be met and provide a model for teacher preparation that will enable teachers themselves to translate findings from the neuro-and cognitive sciences and use legitimate research to inform how they design and deliver effective instruction. (shrink)

Abstrak: Perkembangan yang sangat cepat dalam teknologi komunikasi digital telah mengubah pola-pola adaptasi manusia terhadap lingkungannya. Sudah saatnya filsafat merenungkan ciri manusia di era digital ini bukan sebagai homo sapiens, melainkan sebagai homo digitalis. Homo digitalis, berbeda dari sosok manusia pra-digital, mengalami perubahan tidak hanya dalam cara berkomunikasi, melainkan juga dalam cara merespons dunia dan menangkap kebenaran. Penulis memberi paparan fenomenologis yang kritis tentang kerumitan baru yang timbul akibat digitalisasi masyarakat. Dia berpendirian bahwa dampak revolusi digital bersifat ambivalen, yakni: membuka (...) kebebasan-kebebasan baru dalam komunikasi, tetapi sekaligus juga melepas kebebasan alamiah manusia dalam bentuk brutalitas dalam dunia digital. Sebuah rekomendasi dan kesimpulan diberikan di bagian akhir tulisan ini. Kata-kata kunci: Homo digitalis, kebenaran, digital state of nature, revolusi digital. Abstract: The fast development of digital communication technology has changed the pattern of human adaptation to their environment. Such shift has prompted philosophy to contemplate on the nature of humans in the time of digital era not as homo sapiens but as homo digitalis. Homo digitalis, being different from the figure of humans in the pre- digital world, has seen changes not only in the way of communication but also in the way of responding to the world and capturing the truth. The writer will discuss the new complexity arising from the digital society through the lens of critical phenomenology. He asserts that the impact of digital revolution is ambivalent in nature, i.e.: giving access to freedom in communication on one hand, but unleashing human natural freedom that has driven brutalities in the digital world on the other hand. A recommendation is offered and conclusion drawn at the end of this paper. Keywords: Homo digitalis, digital communication, truth, new freedom, digital revolution. (shrink)

On philosophy and Christian theology of humankind; festschrift in honor of J. Sudarminta, a pastor and philosophy lecturer at Sekolah Tinggi Filsafat Driyarkara, Jakarta, Indonesia.

On the Southern border of the United States in 2018, the decision was made to implement a separation policy among refugees and migrant families arriving at the border - and so a group of government employees left their homes, bidding farewell to their families as they went to work, and began to separate hundreds of children from their families, forcefully taking them to holding centres. Developing Hannah Arendt's analysis of the banality of evil, The Path to Mass Evil demonstrates how (...) the most educated, sophisticated, and advanced societies in human history have the potential to turn into an enormous killing machine, implementing mass murder on a vast scale. (shrink)

This chapter first surveys general issues in the epistemic internalism / externalism debate: what is the distinction, what motivates it, and what arguments can be given on both sides. -/- The second part of the chapter will examine the internalism / externalism debate as regards to the specific case of the epistemology of memory belief.

The acquisition of a new skill usually proceeds through five stages, from novice to expert, with a sixth stage of mastery available for highly motivated performers. In this chapter, we re-state the six stages of the Dreyfus Skill Model, paying new attention to the transitions and interrelations between them. While discussing the fifth stage, expertise, we unpack the claim that, “when things are proceeding normally, experts don’t solve problems and don’t make decisions; they do what normally works” (Dreyfus & Dreyfus, (...) 1988, pp. 30 – 31). This leads us to offer an account of the “perspectival deliberation” that arises for experts and masters and that is distinct from the calculative deliberation characteristic of the lower stages of skillfulness. (shrink)

'The problem of the twentieth-century is the problem of the color-line.' Originally published in 1903, The Souls of Black Folk is a classic study of race, culture, and education at the turn of the twentieth century. With its singular combination of essays, memoir, and fiction, this book vaulted W. E. B. Du Bois to the forefront of American political commentary and civil rights activism. The Souls of Black Folk is an impassioned, at times searing account of the situation of African (...) Americans in the United States. Du Bois makes a forceful case for the access of African Americans to higher education, memorably extols the achievements of black culture (above all the spirituals or 'sorrow songs'), and advances the provocative and influential argument that due to the inequalities and pressures of the 'race problem', African American identity is characterized by 'double consciousness'. This edition includes a valuable appendix of other writing by Du Bois, which sheds light on his attitudes and intentions. ABOUT THE SERIES: For over 100 years Oxford World's Classics has made available the widest range of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, helpful notes to clarify the text, up-to-date bibliographies for further study, and much more. (shrink)

We presuppose a position of scientific realism to the effect (i) that the world exists and (ii) that through the working out of ever more sophisticated theories our scientific picture of reality will approximate ever more closely to the world as it really is. Against this background consider, now, the following question: 1. Do the empirical theories with the help of which we seek to approximate a good or true picture of reality rest on any non-empirical presuppositions? One can answer (...) this question with either a 'yes' or a 'no'. 'No' is the preferred answer of most contemporary methodologists -- Murray Rothbard is one distinguished counterexample to this trend -- who maintain that empirical theories are completely free of non-empirical ('a priori') admixtures and who see science as a matter of the gathering of pure 'data' obtained through simple observation. From such data scientific propositions are then supposed to be somehow capable of being established. (shrink)

What are the most fundamental features of the world? Do minds stand outside the natural order? Is a unified picture of mental and physical reality possible? The Mind in Nature provides a staunchly realist account of the world as a unified system incorporating both the mental and the physical. C. B. Martin, an original and influential exponent of 'ontologically serious' metaphysics, echoes Locke's dictum that 'all things that exist are only particulars', and argues that properties are powerful qualities. He also (...) spells out the implications of this view for philosophical conceptions of causation, intentionality, consciousness, and the mind-body problem. Martin emphasizes the importance of non-conscious 'vegetative' systems, which provide clear examples of intentionality in the form of representational use. The slide from representational use to consciousness involves a change in the material of use, but not the form of representation. A concluding chapter provides an argument for the view that an ontology of particular substances and properties leads ineluctably to monism: the bus we board with Locke takes us directly to the world of Spinoza and Einstein. Along the way, we are led to understand the nature of minds and conscious states of mind in a way that avoids both reductionism and dualism. (shrink)

In this concise yet powerful book, one of the twentieth century's most respected political philosophers presents a controversial reassessment of the political ideas and intellectual legacy of Edmund Burke. A practicing politician and powerful writer, full of ideas, Burke was intent on getting those ideas translated into government policies. But he was too much the impatient practitioner to set out his principles in a single book in the manner of Locke or Hume, leaving both admirers and opponents ample scope to (...) reinterpret his work in different ways. Macpherson, however, finds Burke's views on political economy to be the one consistent factor in his thinking. Today Burke is often viewed as one of modern conservatism's founding lights, and in an era of global capitalism unfettered by national borders, Macpherson's reassessment of Burke's ideas is perhaps more timely than ever. (shrink)

First published in 1986, Knowledge, Belief, and Witchcraft remains the only analysis of indigenous discourse about an African belief system undertaken from within the framework of Anglo-American analytical philosophy. Taking as its point of departure W. V. O. Quine's thesis about the indeterminacy of translation, the book investigates questions of Yoruba epistemology and of how knowledge is conceived in an oral culture.

This is the first book-length study in any language to examine in detail and critically assess the second part of Kant's ethics- -an empirical, impure part, which determines how best to apply pure principles to the human situation. Drawing attention to Kant's under-explored impure ethics, this revealing investigation refutes the common and long-standing misperception that Kants ethics advocates empty formalism. Making detailed use of a variety of Kantian texts never before translated into English, author Robert B. Louden reassesses the strengths (...) and weaknesses of Kantian ethics as a whole, once the second part is re-admitted to its rightful place within Kant's practical philosophy. (shrink)

Om ironiens funktion i Søren Kierkegaards forfatterskab belyst ud fra Kierkegaards disputats om ironien.

Unit I. Fundamental characteristics of the common law. The source of law -- The jury -- The adversary system of trial -- Retroactivity: a return to stare decisis -- Unit II. The courts and their jurisdiction. Court systems in the United States -- Court system in England -- Unit III. Constitutional law. Judicial review -- Equal protection -- Freedom of speech -- Appendix I. Constitution of the United States -- Appendix II. Table of Supreme Court cases -- Appendix III. Common (...) case citations. (shrink)

Gegenstand der Erörterung ist die Offenlegung des faktischen und potentiellen Ethikbezugs von Technik. Grundlegend für jede Ethik ist ein je bestimmtes Verständnis des Menschen und seiner Wirklichkeit. Diese prinzipielle Positionalität ist gegenüber diskurs- und verfahrensethischen Ansätzen ebenso festzuhalten wie gegenüber utilitaristischen Nivellierungen grundlagentheoretischer Fragen. Die vorliegende Untersuchung aus evangelischer Perspektive zeigt anhand der Analyse zweier technikphilosophischer Konzeptionen der Gegenwart (G. Ropohl, W. Ch. Zimmerli) die Relevanz von Technikethik nicht nur für Techniker, sondern bezüglich menschlichen Handelns im allgemeinen.