National days often represent unifying narratives about nation-states. Recent calls for historical redress within settler-colonial nations, however, have been based on redefinitions of triumphalist historical narratives, incorporating darker histories of colonialisation’s ongoing effects. This has resulted in controversy about national days, especially in Australia (celebrated on the anniversary of British colonisation). Discussions about Australia's national day may show us if, and how, these competing historical narratives can be integrated into a unified national story. A critical discursive examination of Australian news (...) media articles demonstrated the ways historical narratives were deployed to construct competing understandings of the national day’s meaning. Analysis showed how the narrative of colonisation as a force for cultural advancement was used to justify celebrating the current date. In contrast, acknowledging and reckoning with the past was positioned as crucial to moving forward, and, correspondingly, that changing the date was necessary. Respecifying the historical narrative in this way brought together a more complex, nation-building story unifying Indigenous peoples, settlers, and newer migrants in celebrating the (new?) national day. Such reimagined national stories offer potential ‘golden futures’, but risk allowing nations to continue to avoid reckoning with their dark histories, and, especially, the connection of these to present-day inequalities. (shrink)

This volume provides historical, material, aesthetic, and philosophical explorations of plant-based and in vitro food products, including multi-disciplinary approaches from industry, academia, and food advocates.

This text offers examples of people across diverse disciplines and perspectives—from biomedical research to black theology to art—learning and performing emotions, expanding their desires, discovering new ways to behave, and altering their sense of self, purpose, and community because of passionate, but not romanticized, attachments to animals.

This volume provides historical, material, aesthetic, and philosophical explorations of plant-based and in vitro food products, including multi-disciplinary approaches from industry, academia, and food advocates.

In the history ofWestern thought the “animal” is a general idea devoid of the details ofparticularity. Whitehead poses a nuanced challenge to us: how to perceive each abstract “animal” as a concrete body. To become “bad with names” is an invitation to exchange reductionist designations with new language for individual creatures that populate the amorphous category of “animal.” Derrida, Deleuze, and Guattari, along with Whitehead, suggest ways in which we might understand the idea that there are no “animals,” only radically (...) particular bodies. (shrink)

The Animal that was named, categorized, and excluded from the human community by the Greeks has seeped into society at multiple points. This Animal now exists in a paradoxical limbo where she is both excluded from social standing and moral consideration while at the same time being included, utilized and discussed within all sectors of society from advertising to philosophy, neuroscience to the pet industry, religion to farming. Thus, animals have been caught up in multiple mechanisms of explanatory terminology, symbolic (...) use, and physical captivity which all work together to create a Discourse of the Animal, which is employed both by those who seek to justify animal use and those who advocate animal liberation. This paper offers a speculative reflection on the development and deployment of the Discourse of the Animal, its reliance on western notions of political subjectivity, and suggests that the biological lives of particular beings invite us beyond discourse to new, though perhaps costly, conceptions of liberation for all beings. (shrink)

Rapid industrialization with little regulation stimulated a wide array of critiques of unrestrained capitalism and grassroots movements for economic justice in Europe and North America in the late nineteenth and early twentieth centuries. The idea of solidarity was pervasive throughout intellectual histories and progressive social and theological writings of that time. Solidarity as a concept was of particular importance for socialist and labor movements and the social gospelers. Eugene V. Debs, who ran five times as the Socialist Party’s candidate for (...) president of the United States and leader of the Industrial Workers of the World, is remembered today by labor organizers to have said that “solidarity is not a... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Not Only Sub Specie Aeternitatis, but Equally Sub Specie DurationisA Defense of Hegel's Criticisms of Spinoza's PhilosophyJ. M. Fritzman and Brianne RileyIn what seem like halcyon days, when William Jefferson Clinton was America's President, James Carville wrote We're Right, They're Wrong: A Handbook for Spirited Progressives, arguing against the Republican Party's "Contract with America" (derided by the Left as a "Contract on America") and for progressivism. In the (...) present philosophical conjuncture, what is required is a precisely analogous intervention—"Hegel's Right, Spinoza's Wrong: An Article for Spirited Hegelians." Hegel criticizes Spinoza's philosophy at various places in his writings.1 Spinozists have made several major challenges to Hegel's criticisms.2 Although there have been explications of Hegel's criticisms, there has been no effective response to the Spinozists' challenges.3 Until now. This article defends Hegel's criticisms of Spinoza's philosophy and shows that the challenges to his criticisms fail.This article presents a précis of Spinoza's system and shows the senses in which Hegel is not wholly enamored with it. It defends Hegel's criticism of Spinoza's system as an acosmism from Parkinson's challenges to it. It considers both Myers's view that Hegel's system begins where Spinoza's system ends and McMinn's charge that the systems of Spinoza and Hegel are fundamentally identical. Myers and McMinn misunderstand Hegel's dialectical method, and so they incorrectly believe that the methods of Spinoza and Hegel are complementary. Hegel's dialectics can sublate the systematic pluralism that Myers and Armour propose as its alternative. The penultimate section discusses the modifications that must be made to Spinoza's system to advance from his substance to Hegel's subject.Clinton successfully appropriated what was worthwhile in the "Contract with America," but he also effectively argued that the "Contract" would be a disaster for America. Similarly, Hegel assimilates the truth in his predecessors' philosophies while demonstrating how those philosophies remain [End Page 76] one-sided and partial. This article concludes by showing how this happens to Spinoza's philosophy.Everybody Loves SpinozaSpinoza's philosophy is a metaphysical monism. That is, he thinks that there is only one basic substance. Although there is only one substance, it necessarily expresses itself through an infinite number of attributes, and an attribute is the essence of substance as experienced by the intellect.4 Humans are capable of knowing only two of these attributes: thought and extension. Objects, ideas, and relations—Spinoza refers to all of these as "modes"—are presented through some attribute or other. Spinoza denies that a thing presented through one attribute can cause or be affected by anything presented through another attribute. Rather, each thing which is presented through an attribute has an infinite number of counterparts presented through the infinite number of attributes. Indeed, those infinite counterparts are that thing, presented through the other attributes. Substance necessarily expresses itself through the attributes and modes, according to Spinoza, and everything that is possible is also actual.5Spinoza's substance expresses itself through its attributes and modes, but what occurs at the level of the attributes and modes has no reciprocal effect on substance. Like unrequited love, expression is a one-way street. Not e pluribus unum (out of many, one), but e unibus plurum (out of one, many). Unlike the relation of the states to the federal government, the attributes and modes do not possess a relative or circumscribed autonomy vis-à-vis substance.6 Substance expressing itself through its attributes and modes is nature, according to Spinoza, and nature in turn is God. Hence, Spinoza's God is wholly immanent within the world—for him, God is the world—and so he rejects that traditional God of theism, who transcends and is wholly independent from the world. Spinoza rejects as illusory all notions of purpose and intention.7 Although individuals generally believe that their actions are performed in order to fulfill some goal, Spinoza instead maintains that human actions are entirely determined and necessary and that the belief that actions are done to accomplish something is entirely mistaken. He believes that all happenings—physical... (shrink)

The main discourse on Islamic art in the western academia primarily views Islamic art through the lens of art history and sociology of art. Islamic art is considered as sacred in Islamic civilisation and culture, and derives its sanctity from the Quran as the fountain from which it has emanated, which Muslims consider to be the Word of God, much like Christ is the Word of God in Christianity. The Quran has played a formative role in shaping the trinity of (...) sacred Islamic art which is Quranic recitation, calligraphy and architecture. However, another approach which not only is viable but can be considered of great importance to the study of Islamic art, is the employment and utilisation of principles of Islamic philosophy and Sufism which were the pillars of the intellectual milieu in which a given work of art is produced. The application of such principles allows a more comprehensive and detailed interpretation of a work of art. In this paper, the primary Islamic philosophy and sufi doctrines that will be discussed are the concepts of imagination, colour, and calligraphy and examples of their application in the khānqāh and shrine ensemble of Shaykh Ṣafi al-Din Ardabīlī in Ardabil, Iran. (shrink)

"In thinking about music it is difficult to avoid representing any concrete instance as if it were a stable and essentially pre-formed entity composed of fully determinate and ultimately static objects or relations. Certainly, in the actual performance of music there is no escaping the contingency and indeterminacy that inhere in every temporal act. When we attempt to analyze the musical event, however, it is most convenient to imagine that the intricate web of relationships that comes into play on such (...) an occasion has already been woven in a prior compositional act or in a determinate and determining order of values and beliefs. We can, for example, point to the score as a fixed set of instructions for the recreation of an essentially self-same work or as a repository wherein the traces of a composer's thought lie encoded awaiting faithful decoding by a receptive performer/listener. Or, with even greater abstraction, we can point to the presence of an underlying tonal system, the governing rules of a style or "common practice," the reflection of a set of existing social relations, or the role of hardened ideologies in music's production and reception. It must be said that there is some truth in the variety of determinacies that intellectual analysis would ascribe to music (if little truth in the claims of any one perspective to speak for the whole). But it must also be said that, to the extent the abstractions of analysis deny or suppress the creativity, spontaneity, and novelty of actual musical experience, analysis will have misrepresented music's inescapably temporal nature. The challenge of taking this temporal nature into account lies in finding ways of speaking of music's very evanescence and thus of developing concepts that would capture both the determinacy and the indeterminacy of events in passage. Stated in this way, such an enterprise appears to be loaded with paradox. However, much of the paradox disappears if we can shift our attention from objects or products to process and from static being to dynamic becoming. Indeed, such a shift might provide a perspective from which the great variety of determinacies we ascribe to music could be seen as inseparable components of musical communication. ". (shrink)

Krueger & Funder (K&F) spend too much time on their critique of some classic studies in social psychology. They should have spent more time developing their constructive ideas about better methodologies and, especially, better conceptual foundations for the field. We endorse their exhortation to consider social behavior in its ecologically adaptive context, and we present a few ideas of our own about how to develop a more comprehensive conceptual framework.

The ideal of humanity.--The federation of humanity.--The moral progress of humanity.

A correlational pilot study (N = 143) and an integrative data analysis of two experiments (total N = 377) provide evidence linking anger to the psychology of social hierarchy. The experiments demonstrate that the experience of anger increases the psychological accessibility of implicit cognitions related to social hierarchy: compared to participants in a control condition, participants in an anger-priming condition completed word stems with significantly more hierarchy-related words. We found little support for sex differences in the effect of anger on (...) implicit hierarchy-related cognition; effects were equivalent across male and female participants. Findings fit with functionalist evolutionary views of anger suggesting that anger may motivate the use of dominance to strive for high social rank in group hierarchies. Implications for downstream behaviour, including aggression and negotiation, are discussed. (shrink)

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

This book has been considered by academicians and scholars of great significance and value to literature. This forms a part of the knowledge base for future generations. We have represented this book in the same form as it was first published. Hence any marks seen are left intentionally to preserve its true nature.

Beliefs like the Gambler's Fallacy and the Hot Hand have interested cognitive scientists, economists, and philosophers for centuries. We propose that these judgment patterns arise from the observer's mental models of the sequence-generating mechanism, moderated by the strength of belief in an a priori base rate. In six behavioral experiments, participants observed one of three mechanisms generating sequences of eight binary events: a random mechanical device, an intentional goal-directed actor, and a financial market. We systematically manipulated participants’ beliefs about the (...) base rate probabilities at which different outcomes were generated by each mechanism. Participants judged 18 sequences of outcomes produced by a mechanism with either an unknown base rate, a specified distribution of three equiprobable base rates, or a precise, fixed base rate. Six target sequences ended in streaks of between two and seven identical outcomes. The most common predictions for subsequent events were best described as pragmatic belief updating, expressed as an increasingly strong expectation that a streak of identical signals would repeat as the length of that streak increased. The exception to this pattern was for sequences generated by a random mechanical device with a fixed base rate of.50. Under this specific condition, participants exhibited a bias toward reversal of streaks, and this bias was larger when participants were asked to make a dichotomous choice versus a numerical probability rating. We review alternate accounts for the anomalous judgments of sequences and conclude with our favored interpretation that is based on Rabin's version of Tversky & Kahneman's Law of Small Numbers. (shrink)

Using practicing sales managers as subjects, the results indicate that personal characteristics of gender may be used in making disciplinary judgments following episodes of a particular type of unacceptable work behavior, an unethical selling act. As hypothesized, saleswomen were disciplined less severely while salesmen were disciplined more severely. However, female sales managers did not administer discriminatory discipline. The discipline administered by female sales managers to salesmen and to saleswomen was quite uniform. Furthermore, the discipline administered by female sales managers to (...) salesmen and saleswomen was quite close to the discipline administered by male sales managers to salesmen. The only outlying level of discipline administered in the study was more leniency shown by male sales managers toward saleswomen. (shrink)