Historian Candy Gunther Brown has noted that since the mid-twentieth century, "evangelicalism has reemerged as the normative form of non-Catholic American Christianity, supplanting what is usually referred to as mainline Protestantism."1 However, in the 1970s few people predicted that this would occur. In Gray Sabbath, Shawn David Young describes a lesser-known countercultural side of evangelicalism. Young explains, "This book explores a post–Jesus Movement 'Jesus People' commune that does not conform to our common understanding of evangelical Christianity or popular Christian music". (...) Through ethnographic and historical research, Young offers an analysis of how Jesus People USA... (shrink)

The gamer’s dilemma, initially proposed by Luck (Ethics and Information Technology 11(1):31–36, 2009) posits a moral comparison between in-game acts of murder and in-game acts of paedophilia within single-player videogames. Despite each activity lacking the obvious harms of their real-world equivalents, common intuitions suggest an important difference between them. Some responses to the dilemma suggest that intuitive responses to the two cases are based on important differences between the acts themselves or their social meaning. Others challenge the fundamental assumptions of (...) the dilemma. In this paper, we identify and explore key imaginative and emotional differences in how certain types of in-game violence are experienced by players, consider how these differences factor into the moral lives of players, and use these insights to resolve the dilemma. The view we develop is that the key moral emotion in offensive video gameplay is self-repugnance. This is not repugnance of the act one directs a game character to perform in the game, nor repugnance of the character one plays. It is repugnance of oneself in playing the game. If self-repugnance is a fitting emotional response to playing a videogame, then this is prima facie grounds for thinking it is wrong to play the videogame. Our approach to the gamer’s dilemma is to distinguish the fittingness conditions of self-repugnance from the fittingness conditions of other moral emotions as they pertain to playing videogames. We argue that because of the virtual character of the actions performed in video games, self-repugnance is a fitting response to particular kinds of offensive gameplay. On the other hand, in-game murder is not invariably a fitting ground for self-repugnance. We argue that this difference is grounded in imaginative responses to the harm of death and the harms of profound suffering. Our task is to explain and justify this difference in fittingness conditions and use this to resolve the gamer’s dilemma. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Journal of Aesthetic Education 39.1 (2005) 105-118 [Access article in PDF] Sibley's Legacy Brandon Cooke Philosophy Department Auburn University Approach To Aesthetics, by Frank Sibley. John Benson, Betty Redfern, and Jerome Roxbee Cox, editors. Oxford: Clarendon Press, 2001, 280 pp., $45.00 hardcover. Aesthetic Concepts: Essays After Sibley, edited by Emily Brady and Jerrold Levinson. Oxford: Clarendon Press, 2001, 239 pp., $49.95 hardcover. Unquestionably, Frank Sibley should be (...) counted among those who helped return aesthetics to intellectual health and respectability as a proper field for philosophical investigation. He published no monographs outlining his views, but managed nonetheless to make highly influential contributions to research in aesthetics through a small number of papers. The two books under review in a sense are long overdue. Sibley died in 1996, before he could assemble a collection of his papers for publication in a single volume. Approach to Aesthetics is perhaps the next best thing — a collection of essays assembled and shaped by a highly conscientious editorial team. The book collects all of Sibley's published writings in aesthetics, together with a number of unpublished papers in various states of completion. The editors were confronted with the difficult question of what to do with many of these latter pieces. In the end, they made the unhappy but correct decision to leave out some work, which would have been of great interest but was still embryonic at the time of Sibley's death. But while we may not have in this volume the fullness of Sibley's mature thinking on aesthetics, the importance of its contribution to the literature is in no way diminished. Clarendon has published Aesthetic Concepts: Essays After Sibley as a companion to the collection of Sibley's work. It, too, is a valuable contribution, and evidence of Sibley's agenda-setting influence on subsequent work in aesthetics. First I shall explore some of the main themes of Sibley's thought in Approach to Aesthetics. Approach to Aesthetics "Aesthetic Concepts" leads off the collection. Sibley concentrates on two sorts of remarks we make in talking about art: those that "may be made by...anyone with normal eyes, ears, and intelligence," and those that require "the exercise of taste, perceptiveness, or sensitivity, of aesthetic discrimination or appreciation" (p. 1). Concepts in the second group are aesthetic [End Page 105] or taste concepts. Sibley notices that in support of aesthetic judgments, we often (but not always) adduce reasons which involve non-aesthetic concepts only. The question to ask, then, is just what is the relation between the two? Sibley remains deliberately uncommitted on the specific nature of the relation, except for the important claim that whatever it is, it is not condition-governed. That is, "there are no non-aesthetic features which serve in any circumstances as logically sufficient conditions for applying aesthetic terms" (p. 4). The claim is strict, and in the tradition which says that nothing can substitute for individual, spontaneous contact with an artwork to judge its aesthetic qualities; no application of principles will suffice. On the one hand, such a position makes aesthetic education quite an important task, if the distinctive qualities of artworks are out of reach even to those who are cognitively and perceptually well-equipped. And yet, if no rules or general standards can be brought to the experience of art, one might well wonder just how such an education is to be carried out. Sibley is aware of this tension. The solution lies first in realizing that the aesthetic terminology is not different in kind from "everyday" language. Even if in the art-related cases, some of those are deployed in metaphors, our understanding of their use here is deeply related to their ordinary uses. But then, what stops any one of us from seeing that a painting is imbalanced or lurid? Sibley describes the several ways in which the critic "gets his audience to see what he sees" (p. 18). These include pointing out salient non-aesthetic features, using the aesthetic terms themselves, making use of metaphors, contrasts, comparisons, and so on. In effect, the critic's... (shrink)

This study investigates the pattern of institutional shareholding in the U.K. and its relationship with socially responsible behavior by companies within a sample of over 500 UK companies. We estimate a set of ownership models that distinguish between long- and short-term investors and their largest components and which incorporate both aggregated and disaggregated measures of corporate social performance (CSP). The results suggest that long-term institutional investment is positively related to CSP providing further support for earlier studies by Johnson and Greening (...) (1999, Academy of Management Journal 42, 564–576) and Graves and Waddock (1994, Academy of Management Journal 37, 1034–1046). Disaggregation of CSP into its constituent components suggests that the pattern of institutional investment is also related to the form which CSP takes. Investigation of the impact of investment screens on the selection of stocks suggests that long-term institutional investors select primarily through exclusion, rejecting those firms which have the worst CSP. (shrink)

White on White/Black on Black is a unique contribution to the philosophy of race. The text explores how 14 philosophers, 7 white and 7 black, philosophically understand the dynamics of the process of racialization.

This paper examines the idea of the integrity of academic practice. We offer an account of the integrity of professional practice in general before applying it to academic professional practice within the contemporary, western university. We then introduce the concept of integrity traps and explain how they can make it difficult for academics working within a contemporary university environment to maintain their integrity.

In this essay, I argue that we have a non-inferential way of knowing particular explanations of our own actions and attitudes. I begin by explicating and evaluating Nisbett and Wilson’s influential argument to the contrary. I argue that Nisbett and Wilson’s claim that we arrive at such explanations of our own actions and attitudes by inference is not adequately supported by their findings because they overlook an important alternative explanation of those findings. I explicate and defend such an alternative explanation (...) of how we can know such explanations in a non-inferential way, drawing on recent work in the philosophy of self-knowledge. (shrink)

We develop the theory of layered posets and use the notion of layering to prove a new iteration theorem is κ-cc, as long as direct limits are used sufficiently often. This iteration theorem simplifies and generalizes the various chain condition arguments for universal Kunen iterations in the literature on saturated ideals, especially in situations where finite support iterations are not possible. We also provide two applications:1 For any n≥1, a wide variety of <ωn−1-closed, ωn+1-cc posets of size ωn+1 can consistently (...) be absorbed by quotients of saturated ideals on ωn.2 For any n∈ω, the tree property at ωn+3 is consistent with Chang’s conjecture ↠. (shrink)

We have begun work on two separate but related ontologies for the study of neurological diseases. The first, the Neurological Disease Ontology (ND), is intended to provide a set of controlled, logically connected classes to describe the range of neurological diseases and their associated signs and symptoms, assessments, diagnoses, and interventions that are encountered in the course of clinical practice. ND is built as an extension of the Ontology for General Medical Sciences — a high-level candidate OBO Foundry ontology that (...) provides a set of general classes that can be used to describe general aspects of medical science. ND is being built with classes utilizing both textual and axiomatized definitions that describe and formalize the relations between instances of other classes within the ontology itself as well as to external ontologies such as the Gene Ontology, Cell Ontology, Protein Ontology, and Chemical Entities of Biological Interest. In addition, references to similar or associated terms in external ontologies, vocabularies and terminologies are included when possible. Initial work on ND is focused on the areas of Alzheimer’s and other diseases associated with dementia, multiple sclerosis, and stroke and cerebrovascular disease. Extensions to additional groups of neurological diseases are planned. The second ontology, the Neuro-Psychological Testing Ontology (NPT), is intended to provide a set of classes for the annotation of neuropsychological testing data. The intention of this ontology is to allow for the integration of results from a variety of neuropsychological tests that assay similar measures of cognitive functioning. Neuro-psychological testing is an important component in developing the clinical picture used in the diagnosis of patients with a range of neurological diseases, such as Alzheimer’s disease and multiple sclerosis, and following stroke or traumatic brain injury. NPT is being developed as an extension to the Ontology for Biomedical Investigations. (shrink)

The recent appearance of generative artificial intelligence (AI) platforms has been seen by many as disruptive for education. In this paper I attempt to locate the source of tension between educational goals and new information technologies including AI. I argue that this tension arises from new conceptions of epistemic agency that are incompatible with educational aims. I describe three competing theories of epistemic agency which I refer to as Makers, Managers, and Inforgs. I contend that educators are correct in maintaining (...) the first of these, which is rooted in the educational theories of Locke and Dewey, as their main educational purpose. Competing theories do not serve the goals of learners, even as they must prepare for life in a very different epistemic environment. (shrink)

This paper explores factors shaping perceptions of Greenhouse Gas Removal (GGR) amongst a range of informed stakeholders, with a particular focus on their role in future social and political systems. We find considerable ambivalence regarding the role of climate targets and incumbent interests in relation to GGR. Our results suggest that GGR is symbolic of a fundamental debate - occurring not only between separate people, but sometimes within the minds of individuals themselves - over whether technological solutions represent a pragmatic (...) or an unethical strategy. We present the idea of a 'Monsanto effect', whereby an entirely separate debate taps into deeper narratives and becomes so pervasive that it spills over into a new topic area. Our findings have significant implications for extant and emergent climate policy as they suggest that, in addition to the considerable practical challenges facing large-scale GGR deployment, there is a deeper psychological challenge in that actors are themselves conflicted about the fundamental desirability of GGR. (shrink)

Disability activists' redefinition of “disability” as a social, rather than a medical, problem attempts to reassign causality. We explicate the untenable implications of this approach and argue this definition is maleficent, unjust, and inconsistent. Thus, redefining disability as a socially caused phenomenon is, from a moral point of view, ill-advised.

This article sets out an argument from legitimacy for the proposed Indigenous Voice to Parliament in Australia. The article first sets out an understanding of political legitimacy and of legitimacy deficits and argues that the Australian Government faces a legitimacy deficit with respect to its exercise of political power and authority over Indigenous Australians. The deficit arises, it is argued, because Indigenous Australians face significant structural injustice and there is little hope of redressing this injustice within the prevailing governing conventions. (...) The article then argues that the proposed Indigenous Voice to Parliament ought to be seen as part of a package to address this legitimacy deficit by resetting the governing conventions of Australian society. The argument from legitimacy is then compared favorably with more familiar arguments from sovereignty and the right to self-determination. (shrink)

While it is widely held that normative reflection is an effective means of controlling our emotions, it has proven to be notoriously difficult to provide a plausible model of such control. How could reflection on the normative status of our emotions be a means of controlling them? Higher-order models of reflective control give a special role to higher-order beliefs and judgments about the normative status of our emotions in controlling our emotions, but in doing so claim that higher-order beliefs and (...) judgments have more control over our emotional lives than they in fact have, and fail to explain some of the central features of reflective control. First-order models of reflective control give a special role to first-order evaluative beliefs and perceptions about the objects of our emotions in controlling our emotions, but in doing so fail to explain how normative reflection could be a distinctive means of controlling our emotions at all. In this essay, I defend a model of reflective control which avoids the twin pitfalls of the higher-order and first-order models of reflective control, while learning from them both. I defend a model according to which normative reflection is a means of bringing our emotions under the control of reflective reason, where an emotion’s being under the control of reflective reason is to be understood in terms of its being under the control of one’s first-order evaluative beliefs and perceptions in accordance with one’s reflective commitments. (shrink)

Burke proved that the generalized nonstationary ideal, denoted by NS, is universal in the following sense: every normal ideal, and every tower of normal ideals of inaccessible height, is a canonical Rudin‐Keisler projection of the restriction of NS to some stationary set. We investigate how far Burke's theorem can be pushed, by analyzing the universality properties of NS with respect to the wider class of ‐systems of filters introduced by Audrito and Steila. First we answer a question of Audrito and (...) Steila, by proving that ‐systems of filters do not capture all kinds of set‐generic embeddings. We provide a characterization of supercompactness in terms of short extenders and canonical projections of NS, without any reference to the strength of the extenders; as a corollary, NS can consistently fail to canonically project to arbitrarily strong short extenders. We prove that ω‐cofinal towers of normal ultrafilters, e.g., the kind used to characterize I2 and I3 embeddings, are well‐founded if and only if they are canonical projections of NS. Finally, we provide a characterization of “ is Jónsson” in terms of canonical projections of NS. (shrink)

This book also examines the thinking of scholars within the Dutch, British and North American 'schools' of religious phenomenology.

Anthropology of Consciousness, EarlyView.

This essay examines Nietzsche’s musical ontology and situates it within the naturalist and anti-metaphysical framework evident throughout his corpus. Nietzsche often associated this position with the figure of Dionysus, which plays a leading role in The Birth of Tragedy, his most sustained consideration of music and musical ontology. The essay returns to The Birth of Tragedy in an effort to recover Nietzsche’s musical ontology and its relationship with ontology more generally. Heeding Nietzsche’s own remarks, I read this text in light (...) of his mature philosophy. My analysis draws on the work of the late twentieth-century Nietzschean, Gilles Deleuze, whose distinction between “the virtual” and “the actual” enables us to see what is really at issue in The Birth of Tragedy. (shrink)

Hilary Putnam's famous model-theoretic arguments have the virtue of presenting metaphysical realists with a clear challenge. On pain of embracing either an implausible antifallibilism or the radical indeterminacy of reference, metaphysical realists must appeal to metalinguistic levels of interpretation richer than our own in order to fix meaning. And sense must be made of this appeal. In this paper I begin the task of developing a version of metaphysical realism that takes up this challenge.

ABSTRACT Human-technology interactions are omnipresent in daily life, a reality that must be faced to enact positive change without uprooting the technological systems that have come to define us. The present study develops a collective intelligence model for human-technology interaction design that aims to promote peace, prosperity, and happiness through design intentionality informed by utopian targets of radical improvement in society. Participants generated ideas, clarified and consolidated them, and then developed an interpretive structure model of the most important affordances identified (...) during the idea generation phase. Coupled with a two-pass thematic analysis of the original idea set, what emerged is a model that is informed by stakeholder users of the technologies of tomorrow. Affordance themes centered on the importance of promoting world peace through technological means, identifying and rectifying material and financial inequalities, addressing negative well-being effects in current technologies, and increasing global collaboration and eventual expansion into the cosmos. (shrink)

This essay seeks to characterize one of the leading ideas in Bhaṭṭa Jayanta's Nyāyamañjarī, the fundamental role that the idea of complexity plays in its theory of knowledge. The appeal to the causally complex nature of any event of valid awareness is framed as a repudiation of the lean ontology and epistemology of the Buddhist theorists working in the tradition of Dharmakīrti; for Jayanta, this theoretical minimalism led inevitably to the inadmissible claim of the irreality of the world outside of (...) consciousness. In countering this Buddhist position, Jayanta adopts some of his opponents’ characteristic terminology, most notably in his use of sāmagrī, “causal complex” itself. He resituates this borrowed vocabulary within a strong appeal to the theory of the kārakas or the semantic roles detailed by grammarians since the time of Pāṇini. Possibly borrowing this sāmagrī-kāraka amalgam from the Buddhist grammarian-epistemologist Jinendrabuddhi, Jayanta uses it as a point of departure for a sustained attack on the views of Dharmottara, who Jayanta understood as offering the most advanced and most problematic Buddhist philosophical position available in his time and place. (shrink)

In the proposed gynecentric aesthetic, which follows the work of Heide Göttner-Abendroth and Alan Lomax, aesthetic activity would function to integrate the individual and society. Intellect, emotion and action would combine to achieve a synthesis of body and spirit. Song and dance would involve the equal expressions of all participants, and aesthetic structures would reflect this egalitarianism. The erotic would be expressed as a vital, positive force, divorced from repression and pornography. The emphasis would be off aesthetic objects to be (...) coveted, hoarded and contemplated, and on dynamic process, fully engaging and socially significant. (shrink)

Australasian Journal of Philosophy, Volume 0, Issue 0, Page 1, Ahead of Print.