In lieu of an abstract, here is a brief excerpt of the content:Walking the Bodhisattva Path/Walking the Christ PathU.S. Conference of Catholic BishopsCatholics and Buddhists brought together by Dharma Realm Buddhist Association, the San Francisco Zen Center, and the United States Conference of Catholic Bishops (USCCB) met 20-23 March 2003 in the first of an anticipated series of four annual dialogues. Abbot Heng Lyu, the monks and nuns, and members of the Dharma Realm Buddhist Association hosted the dialogue (...) at the City of Ten Thousand Buddhas in Talmage, California. The community had transformed their Confucius Hall into a chapel, with a large, newly constructed wooden cross on a wall above an altar facing out from a raised platform, so the Catholic delegation would have a space for worship. A special poster announcing the theme of the conference, "Walking the Bodhisattva Path/Walking the Christ Path," showing a Buddhist dharma wheel at one foot of a bridge and a Celtic cross at the other foot, had been created by the hosting community.The daily schedule for the dialogue did not interfere with the monastic routine at the City of Ten Thousand Buddhas, which included early morning chanting (4:00-5:00 am), daily rituals in the Buddha Hall, and the single large meal for monastics before noon to which all participants were invited. Catholics and Buddhists meeting in the dialogue began each day with an optional forty-five minutes of quiet sitting together in the monastery meditation hall, each following their own form of meditation and prayer. There was a Eucharist on Friday and Saturday evenings for the Catholics and to which the Buddhists were invited, and additional meals of breakfast and supper throughout the meeting at the City's Jyun Kang Restaurant.Fourteen Buddhists and fourteen Catholics participated in the formal discussions. Each participant spoke on what it means to them to follow Christ or the way of the Bodhisattvas or enlightened beings. In addition to speaking, each participant distributed a short passage, usually from a traditional text, on this topic. Several passages from Master Dogen's Shobogenzo and the Gospel of John were among those shared by the group. Other passages shared were taken from the Avatamsaka Sutra and the Shurangama Sutra and from the other gospels and the writings of Zen master HakuinZenji, the Dalai Lama, Korean Zen Master I-sahn Hye-yeon, the teachings of Master [End Page 247] Hsuan Hua, Shantideva, Origen, St. Ignatius, St. Benedict, the author of The Cloud of Unknowing, St. John of the Cross, and Chiara Lubich. A minute of silence separated the fifteen-minute segments for each presentation. With so large a group, most of the time in the formal sessions involved listening to series of presentations; however, during discussion periods the participants asked several challenging questions of one another.Some participants noted the tension they felt between belonging to a particular religious group and the need to let go of any consequential narrowness. The goal of the discussion was to promote understanding of the differences and similarities between Christianity and Buddhism. At one point, the participants noted several concerns about mutual enrichment: whether Buddhist methods can be separated from Buddhism and Christian methods from Christianity, and what specific aspects of Christian practice truly enrich Buddhists and which Buddhist practices likewise enrich Christians. Several times participants discussed their understanding of terms such as transformation, grace, the incarnation and the passion of Jesus, discernment of spirits, prayer, Buddha-nature, and related terms. There was consensus that Buddhists and Catholics can practically help one another regarding mental cultivation and religious precepts. They expressed this consensus in their choice of the topic forthe next dialogue, "Transformation of Hearts and Minds: Chan/Zen-Catholic Approaches to Precepts."The group agreed to reconvene in 2004 to respond to six presentations, three from each side, on different aspects of this topic.Chairing the sessions were Rev. Heng Sure for the Dharma Realm Buddhist Association, Rev. Taigen Dan Leighton for the San Francisco Zen Center, and Bishop John Webster for the United States Conference of Catholic Bishops. Their three organizations are the sponsors of the Northern California Chan/Zen-Catholic Dialogue. Chan and Zen are respectively the Chinese and Japanese terms for the meditation school... (shrink)

This is the report on the XVI BRAZILIAN LOGIC CONFERENCE (EBL 2011) held in Petrópolis, Rio de Janeiro, Brazil between May 9–13, 2011 published in The Bulletin of Symbolic Logic Volume 18, Number 1, March 2012. -/- The 16th Brazilian Logic Conference (EBL 2011) was held in Petro ́polis, from May 9th to 13th, 2011, at the Laboratório Nacional de Computação o Científica (LNCC). It was the sixteenth in a series of conferences that started in 1977 with the (...) aim of congregating logicians from Brazil and abroad, furthering interest in logic and its applications, stimulating cooperation, and contributing to the development of this branch of science. EBL 2011 included more than one-hundred and fifty participants, all of them belonging to prominent research institutes from Brazil and abroad, especially Latin America. The conference was sponsored by the Academia Brasileira de Ciências (ABC), the As- sociation for Symbolic Logic (ASL), Universidade Estadual de Campinas (UNICAMP), Centre for Logic, Epistemology and the History of Sciences (CLE), Laboratório Nacional de Computação o Científica (LNCC), Pontif ́ıcia Universidade Cato ́lica do Rio de Janeiro (PUC- Rio), Sociedade Brasileira de Lógica (SBL), and Universidade Federal Fluminense (UFF). Funding was provided by Conselho Nacional de Desenvolvimento Cient ́ıfico e Tecnolo ́ gico (CNPq), Fundac ̧a ̃o de Amparo `a Pesquisa do Estado de São Paulo (FAPESP), Fundação Euclides da Cunha (FEC), and Universidade Federal Fluminense (UFF). The members of the Scientific Committee were: Mário Folhadela Benevides (COPPE- UFRJ), Fa ́bio Bertato (CLE-IFCH-UNICAMP), Jean-Yves Béziau (UFRJ), Ricardo Bianconi (USP), Juliana Bueno-Soler (UFABC), Xavier Caicedo (Universidad de Los An- des), Walter Carnielli (CLE-IFCH-UNICAMP), Oswaldo Chateaubriand Filho (PUC-Rio), Marcelo Esteban Coniglio (CLE-IFCH-UNICAMP), Newton da Costa (UFSC, President), Antonio Carlos da Rocha Costa (UFRG), Alexandre Costa-Leite (UnB), I ́tala M. Loffredo D’Ottaviano (CLE-IFCH-UNICAMP), Marcelo Finger (USP), Edward Hermann Haeusler (PUC-Rio), Décio Krause (UFSC), João Marcos (UFRN), Ana Teresa de Castro Martins (UFC), Maria da Paz Nunes de Medeiros (UFRN), Francisco Miraglia (USP), Luiz Car- los Pereira (PUC-Rio and UFRJ), Elaine Pimentel (UFMG), and Samuel Gomes da Silva (UFBA). The members of the Organizing Committee were: Anderson de Araujo (UNICAMP), Walter Carnielli (CLE-IFCH-UNICAMP), Oswaldo Chateaubriand Filho (PUC-Rio, Co- chair), Marcelo Correa (UFF), Renata de Freitas (UFF), Edward Hermann Haeusler (PUC- RJ), Hugo Nobrega (COPPE-UFRJ), Luiz Carlos Pereira (PUC-Rio e IFCS/UFRJ), Leandro Suguitani (UNICAMP), Rafael Testa (UNICAMP), Leonardo Bruno Vana (UFF), and Petrucio Viana (UFF, Co-chair). (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:WisCon 46Laurie Fuller, Jenna N. Hanchey, and E. OrnelasExistence as Resistance, WisCon 46, May 26–29, 2023, Madison, Wisconsin, United StatesIn a world that seems structured to kill most of its occupants, there is a utopian impulse in the act of existence itself. WisCon 46 represented a prefigurative utopian impulse through centering continued marginalized existence as resistance.1 Leah Lakshmi Piepzna-Samarasinha calls “prefigurative politics” the “fancy term for the idea (...) of imagining and building the world we want to see now,” particularly in terms of access needs.2 The structure as well as the content of the convention itself created a space in which to set the groundwork for utopia: the ways that we live and act to resist structures of oppression in order to prefigure a better world.Since WisCon’s founding in 1977, its intended audience has been fans, authors, and academics interested in the intersection between feminism and “science fiction, fantasy, and speculative literature of all sorts.”3 While neither feminism nor speculative fiction could be solely defined as utopian, both do explore utopian impulses that inspire change for the better. Therein lies the hope of Alessa Johns’s proposal that “the utopian imagination has been crucial for feminists.”4 Lisa Yaszek agrees: “for nearly 200 years writers have used speculative fiction consciously and collectively to dramatize the political issues most central to women living in a technocultural world and to create a sense of wonder about the interrelated possibilities of social and scientific change.”5 Envisioning a liberatory world is a feminist imperative, and speculative fiction offers a unique venue to do so. This imperative informed WisCon this year, as participants collectively worked to imagine and enact a better future for marginalized folks, in and beyond the space of the conference. [End Page 618]Enabling Existence through Con StructuresWisCon is unique in attuning its organizational structure to the creation of liberatory futures in the here and now. WisCon is strongly attentive to disability access of all kinds, COVID safety, antiracist/anti-oppression principles, and safety and anti-abuse support for all these areas. In the contemporary US context—where COVID-19 remains a major barrier to disabled people wishing to participate in conventions, where racist violence continues to threaten BIPOC (Black, Indigenous, and People of Color) life, where queer and trans folks are under exacerbated legal attacks—creating a convention space that protects and enables marginalized participation becomes a means of prefiguring utopian potential through embodied praxis. As mask, capacity, and vaccination mandates disappear (despite these ongoing pandemic times), and as bigotry of all forms continues relatively unabated, WisCon 46 remains steadfast in its commitment to safety. In short, the conference itself aims to become a utopian space.WisCon organizers are also keenly aware of the challenges that many different bodyminds might encounter in large group settings.6 Trained monitors oversee in-person and online programming in an effort to discourage harmful words and actions as well as ensure the fullest participation for those most impacted. Hence, disability justice lies at the center of the Con’s policies and practices. The event is made as accessible as possible through careful attention to venue selection, including the availability of gender-neutral bathrooms, scent-free spaces, and quiet rooms, as well as the use of color communication badges.This year’s event followed strict masking and testing protocols: individually packaged rapid COVID-19 tests were available without cost at registration, as were KN95 masks. The Con kept an anonymized record of self-reported positive COVID-19 tests, in case of possible exposure. This mutual responsibility reflects the kind of utopianism inherent to disability politics; that is, disability “allows for reformulation of in/dependence and community,” a way of rethinking how we share space and produce knowledge together.7The conference’s decidedly feminist approach “to creating a space for feminism and its consideration within the science fiction community” is applied at every level. The Con’s general organization and procedures are structured as nonhierarchically as possible. There is a board of directors as well as co-chairs, but these are rotating positions. This “commitment to feminism” is [End Page 619] reflected... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 21.1 (2001) 114-116 [Access article in PDF] The Earth Charter: Buddhist and Christian Approaches Bill Aiken Soka Gakkai International Seattle, Washington, is well known as the home of the coffee renaissance that swept across America in the 1980s and 1990s. Its hometown favorite, The CoffeeBrand, first appeared in 1971 in an open-air farmers' market; the popular round, green logo now seems to appear on the streets of (...) every city and suburb of the world.But what really impresses the visitor to the Seattle-Tacoma area is not The Coffee; it's The Mountain. When you look to the southeast, it rises there, big and craggy and snow-covered, and alone. It dominates the horizon. Even when you're not looking at it, or when it's obscured by the morning haze, you feel its presence. The Mountain... that's what the locals call it, as if it were the only one in the world.Those of us from other parts of the country call it Mount Rainier, but it looms large just the same. And from August 5 through 12, it seemed to watch over us like an expectant teacher as we convened on the wooded campus of Pacific Lutheran University for the Sixth International Conference of the Society of Buddhist-Christian Studies (SBCS). More than 170 scholars, students, and practitioners (and scholar-practitioners and practitioner-students) joined in a week of dialogue, study, and reflection on the theme "Buddhism, Christianity, and Global Healing."The conference opened with blessings from both the Buddhist and Christian traditions and with musical performances representing the traditions of the West--the passionate resonance of the pipe organ; and East--the evocative sounds of the simple bamboo shakuhachi.Boston Research Center (BRC) founder and president of Soka Gakkai International, Daisaku Ikeda, sent a congratulatory message to the gathering praising their efforts and noting the key areas in which Christianity and Buddhism can make important complementary contributions to the issues facing the world.The theme of global healing provided an excellent opportunity to focus on the Earth Charter. Under the title "Spirituality and the Earth Charter: Buddhist and Christian Approaches," co-chairs Professor Jay McDaniel, of Hendrix College, and BRC Executive DirectorVirginia Straus assembled a rich program of presentation and dialogue, which included some of the most renowned scholars, activists, and scholar-activists of the Earth Charter movement. [End Page 114]Professor Mary Evelyn Tucker, of Bucknell University, began by introducing the Earth Charter not as a document but as a living movement, whose activities are inspired by the ideals and guidelines contained within the charter. Dr. Tucker, who played an active role in the shaping of the charter, spoke of how the input of various constituencies (indigenous peoples, developing economies, businessmen, political leaders, and yes, lawyers) was solicited, considered, and, where appropriate, given voice in the charter. She noted that we now have what will be--more or less--the final form of the charter. Our next step is to make it come alive in our behavior as individuals, communities, businesses, and nations.Virginia Straus spoke of the contributions of the global Buddhist community to the Earth Charter process. It began with Professor Steven Rockefeller's call for participation, which in turn led to contributions by prominent Buddhist leaders and scholars to the charter language, scholarly and grassroots consultations, publications by the Buddhist Peace Foundation (BPF) and the BRC, and the efforts of Buddhist organizations and engaged scholars to build grassroots support for the charter. Straus noted that the charter now reflects central Buddhist beliefs, with its clear recognition of interdependency and its emphasis on a change of mind or heart, and on "becoming more" rather than "acquiring more."Jay McDaniel rounded out the Earth Charter introduction by providing a very personal Christian perspective, giving special attention to those elements of the charter that speak to the human soul. As an example, he highlighted the broad spiritual and moral vision contained in Article 16(f) defining peace as "the wholeness created by right relationships with oneself, other persons, other cultures, other life, Earth, and the... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A View on the Future of an International Philosophy of Music Education:A Plea for a Comparative StrategyFrede V. NielsenIn the preface to the revised edition of my book, Almen musikdidaktik (The General Didaktik of Music) published in 1998, I wrote that the bibliography had been supplemented with a great deal of music education literature that had been published since the first edition of the book came out in 1994. (...) I drew attention in particular to, among other things, the journal Philosophy of Music Education Review, which began in 1993. I found that publication of this journal was significant and interesting not least because it continuously supplemented the approach to a theoretical and philosophic music pedagogical reflection with new English language literature. At the same time, it provided an opportunity to ask what sort of concepts and phenomena 'the philosophy of music education' and 'the philosophy of music teaching and learning' really are and what sort of functions they can have in relation to practice-oriented music education, including the education of music teachers. Therefore, the publication of PMER was a great step forward. But, like all such steps, it also revealed interesting issues and raised new questions. [End Page 7]In the Scandinavian countries too the research-based and theory-oriented music education literature has grown considerably since the early 1990s. This is the result of local initiatives in individual countries as well as Nordic cooperation in the form of the Nordic Network for Research in Music Education, which was formalized and institutionalized in 1992. The publication of the network's yearbooks, Nordic Research in Music Education–Yearbook, since 1995 is noteworthy in this context. In our part of the world this was another step forward, but one that also raised some challenging questions. In particular it gave rise to the question: What is the structure of the object of study for music education as a science and how can this object of study be delimited appropriately in relation to other disciplines? I think we have moved further toward giving reflected and well-founded answers to these questions, even though the answers are not unambiguous and may create problems in relation to the institutional affiliations of music pedagogy as a theoretical and scientific discipline.My first encounter with the initiators of the PME symposia took place in 2003 when I attended PME-5 in Lake Forest near Chicago. Even though there were participants from a number of different countries, including the Scandinavian countries (but none, for example, from Germany), it was clear that the event was dominated by North Americans. I contributed with a paper that was based on German and Nordic didactic (didactological) theory, which apparently was quite unfamiliar to most of the conference participants. To me this was a reminder of how important it is that a society that calls itself "international" should strive to embrace and include various traditions from several different points of view if it is to live up to the designation "international."The International Society for the Philosophy of Music Education (ISPME) was formally founded at the symposium in Lake Forest. For the past two years I have enjoyed the honor of being the society's co-chair together with Estelle Jorgensen. As those of you who attended the symposium in 2003 know, I accepted this task only after some hesitation and with some reservations. Since then I have had the opportunity to consider and experience what the task entails.I mentioned that my impression of PME-5 in Lake Forest was that it was dominated by North Americans. This was no wonder, since PME-5 took place in that part of the world. Moreover, the initiative behind the PME symposia originally came from the USA and Canada. Nonetheless, it gave impetus to a broader international orientation when the ISPME was founded two years ago.I come from a Scandinavian country. Scandinavia is a small language area situated in the northernmost region of Europe and has historically been very dependent on external cultural impulses. For centuries these have not least come from continental Europe and this is also true of the fields of education, philosophy, and music culture. The French and... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Pictures of Music Education by Estelle R. JorgensenPaul WoodfordEstelle R. Jorgensen, Pictures of Music Education. Indiana University Press, 2011Estelle Jorgensen has long been a mainstay of the philosophy of the music education community, having served as founding chair of the Philosophy of Music Education Special Research Interest Group of the National Association of Music Educators (formerly the Music Educators National Conference) and founding co-chair of the International (...) Society for the Philosophy of Music Education along with Frede V. Nielsen whose work is the focus of this special issue. She remains editor of the Philosophy of Music Education Review, one of the premiere professional journals in the field of music education, and general editor of the Indiana University Press book series Counterpoints: Music and Education, which has published several of her books, including the current one, Pictures of Music Education (2011), that is the subject of this review. Over the course of her career, she has also contributed many chapters to other leading professional books and to the success of international symposia as host and frequent keynote speaker. One could easily continue to enumerate Jorgensen’s many contributions to the profession, but owing to lack of space it will suffice to simply observe that the field of music education would not be what it is today had it not been for her leadership, mentorship, and commitment to building a community of scholars. It is thus a pleasure to have been invited to review the aforementioned book, which [End Page 209] ventures into “the ground between metaphor and model,” the tension between the figurative and literal, to define music education as fundamentally imaginative and open-ended.1Among the advantages of conceiving of the nature of music education as involving a dialectical tension between various metaphors and derived models, Jorgensen recounts, is that the former, because figurative, evocative, and overlapping, allow for the kinds and degrees of ambiguity and slippage that are necessary for the exercise of imagination leading to more open and productive conversation about ideas. Models, on the other hand, are by definition more literal and thus more subject to direct criticism because intended to represent reality in ways that can be empirically tested through application to practice. Indeed, models make systematic assessment and critique of ideas possible. As Jorgensen continues, models serve to simplify “difficult ideas in terms that can be readily grasped, studied, and tested,” which is particularly important to the credibility of the music teaching profession in the eyes of today’s politicians and the public.2 Nevertheless, and for the obvious reason that what Jorgensen refers to as metaphoric models are derived from metaphors and thus bear some similarity, their boundaries can be “fuzzy.”3 As already suggested, it is here, in the fertile ground between metaphor and model, that Jorgensen thinks the most creative and productive thinking about music education philosophy and practice can occur as scholars and teachers recognize and grapple with, and perhaps celebrate, the various tensions and paradoxes found therein. This approach is intended by her as an alternative to the either/or grand narratives that have in the past stifled conversation by reducing philosophy, research, and pedagogy to a search for “the ‘one’ … true or best way, or ‘high road’ to music education.”4 Jorgensen’s own purpose is more modest, and potentially more liberating, which is to open “other fruitful avenues for understanding the ways in which people come to know music.”5The book consists of fourteen chapters in all, each one, with the exception of the introductory and concluding ones, dedicated to a specific metaphor and its chosen derived model that has been “systematically teased out” before being analyzed for its potential strengths and weaknesses when applied to music education.6 Owing to limited space, it is not practical here to address all of the metaphors and models that Jorgensen presents for the reader’s consideration, but it behooves me to provide a short list in order to facilitate discussion of the overall aims of the book. They are: boutique and consumption; village and community; artist and apprenticeship; revolutionary and transgression; factory and production; garden and growth; therapist and healing; court and... (shrink)

현상학은 어떻게 자연과의 연속성 속에서 인간적인 것을 사유할 수 있으며 또 그럼에도 불구하고 창출(institution)의 관점에서는 실존의 통일성을 표현할 수도 있는 것일까? 메를로퐁티는 ‘자연주의적 양도’ 없이 그러나 그의 살의 개념과 연결된 ‘실재론적 옵션’을 통해 이것을 실현한다. 즉 존재하는바 그대로를 그냥 반복하거나 기술하는 것이 아니라, 생명체를 초과하는 세계를 믿는 것이고, 사태들 너머로 합당한 결과를 낳는 우주를 믿으며, 따라서 이 사태들을 초월하고 판단하는 우주를 믿는 것이다. 세계가 관념성과 이상성의 담지자인 것은 그것이 생명과는 다른 질서로부터이기 때문이 아니라 반대로 인간 생명체의 고안물이 되기 때문이다. 이렇게 (...) 하여 원초적인 ‘살의 미분화’는 새로운 차원에서 선험성의 역할을 하는 것이다. 요컨대 이 미분화는 문화와 정신의 세계를 지레 감지하는데, 이러한 세계는 육화의 특징을 띤 세계관계인 ‘살’에 미리 보여지는 역동성을 자신의 방식으로 회복하고 있다고 하겠다. (shrink)

The 4th volume of “Manuscripts and Speeches” by the prominent contemporary thinker Paul Ricoeur (1913‑2005) contains works discussing one of his central themes — the problem of a common existence of men considered from the point of view of politics, economics, power, law, culture, morality, and ethics. At the same time, the French thinker specifically highlights and discusses such burning problems of modern life as mutual recognition, the fragility of human existence and earthly civilization in general, tolerance, care, justice, responsibility (...) for the future of humanity, for the very idea of man. In a number of works, Ricoeur expresses his views on the possible future of Europe — on its new ethos overcoming the boundaries and structures of national states, on the combination of their “identity” and “otherness” at the global level. Translation from one language to another as a kind of a priori communication, exchange of memory as a preliminary transfer to a different cultural environment, forgiveness that stems from the suffering of others and raises the question of the burden of debt, — all this is being considered as a models of integration. Originally presented at philosophical congresses and symposia, as well as qua journal publications, the highlighted problems were fundamentally studied by the philosopher in his works “History and Truth” (1955), “Oneself as Another” (1990), “Ethics and Responsibility” (1994), “The Just” (vols. 1, 2 — 1995, 2001), “Ideology and Utopia” (1997), “Memory, History, Oblivion” (2000), “The Way of Recognition” (2004). The book “Paul Ricoeur. Politics, Economics and Society. Manuscripts and Speeches 4” is addressed to philosophers, cultural and political scientists and scholars representing different branches of humanitarian studies, as well as to readers interested in contemporary philosophy. (shrink)

Food security and food self-sufficiency are important regional goals for the Southern African Development Coordination Conference (SADCC). In the long run, success in these areas would reduce the incidence of drought-related mass starvation and the epidemic of malnutrition and undernutrition that exists among some tribal groups. For food production to improve, the governments must commit themselves to increasing the access of peasant farmers to critical agricultural inputs. If they do not take proper action in this area of development planning, (...) domestic food production is likely to stagnate or decline. This study is a broad examination of the relationship between government expenditures on imported inputs and the performance of the domestic food subsector. Because much data on government spending and agricultural production in Africa are unavailable, and those in published form are of suspect validity, the study is undertaken largely as a conceptual overview. The empirical analyses are conducted, therefore, largely to provide a staging ground for the conceptual arguments. (shrink)

In August 2019, the fifth international congress of the 'International Association for the Study of the Philosophy of Edith Stein' (IASPES) took place at the University of Cologne. Of the 57 papers presented at this prominent conference prepared and chaired by the historian and theologian Harm Klueting, 54 were accepted for publication in revised versions. Professor Klueting was able to add three other contributions -- among them by the director of the Research Institute of the German Province of the (...) Carmelites at Bamberg, the historian and theologian Edeltraud Klueting, who acts as co-editor. The congress volume, published only a little more than a year after the congress despite significant constraints due to the Corona pandemic, contains 29 contributions in English, 21 in German, and seven in Spanish or French on the subjects 'Biographical questions', 'Edith Stein and thinkers of the past', 'Edith Stein and other contemporary thinkers', 'Anthropology -- Women and men', 'Philosophy -- phenomenology and Christian philosophy', 'Society and politics', 'Theology and spirituality', and 'Experiences with Edith Stein'. (shrink)

There is now considerable evidence that economics is undergoing significant change in which a collection of new research programs all at odds in important respects with standard neoclassical economics is increasingly dominating the economics research frontier (Davis 2006b). These new programs include game theory, evolutionary economics, behavioral economics, experimental economics, agent‐based complexity economics and neuroeconomics. All raise new issues for economics, and contest long‐held assumptions. Such a development, however, naturally raises questions about the nature and direction of economic methodology. Whereas (...) economics investigates the economy, economic methodology investigates economics (as does the history of economics). Thus a significant re‐direction of economics suggests there may be a need for an associated re‐direction in the focus and concerns of economic methodology. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Past and Future of Utopian StudiesLaurence Davis (bio)This critical forum on “The Past and Future of Utopian Studies” originated as a roundtable discussion at the conference, “Opening Utopia: New Directions in Utopian Studies,” held at the University of Brighton in July 2022. The title of the conference reflected a determination on the part of the program coordination team—Patricia McManus (University of Brighton), Laurence Davis (University College (...) Cork), Siân Adiseshiah (Loughborough University), Antonis Balasopoulos (University of Cyprus), Tom Moylan (University of Limerick), Michael G. Kelly (University of Limerick), Emrah Atasoy (Cappadocia University), and Ross Sparkes (University of Brighton)—to make the conference an inclusive and potentially radically transformative event, one that would challenge entrenched orthodoxies in the field of utopian studies and help scholars and activists chart new directions in utopian scholarship and practice.This transformative ethos was reflected in the collaboratively produced conference call for papers, which stipulated that the event was dedicated to an exploration of radical utopian thinking and revolutionary praxis. The conference, we emphasized, was intended to create a welcoming and broadly [End Page 478] inclusive space where participants could explore the role of utopian thinking, imagination, and practice in addressing some of the fundamental challenges of our times. Towards this end we appended to the call a section, entitled “USS and Utopia Beyond the University,” in which we noted that our aim was to design a program that would center work intended to blur or break the well-policed and expensive borders between the university and the communities within which universities sit. We proposed, and indeed later fulfilled the promise, to work with local activists in Brighton to establish some in-person and remote-access events that would highlight and explore radical hope as it is present in the politics of migrant solidarity, co-housing initiatives, and anarchist and queer groups and spaces. We also explicitly invited contributions from those working outside the formal limits of academia or who were inside academic spaces pushing out. The enthusiastic response to the call for papers exceeded all expectations, and the resulting conference program was exceptionally varied and promising and indeed suggestive of many possible new directions in utopian studies. What follows in this special section of Utopian Studies is a product of one very lively five-person conference panel that I co-organized with Antonis Balasopoulos (University of Cyprus).The chief impetus for the transformation from conference panel to special journal section was an email invitation from the then-editor of Utopian Studies, who had attended the session and who subsequently invited us to revise and elaborate the talks for publication in the journal. Interestingly, the journal editor suggested that the contributions might provide answers to two questions: first, “where do you see the value of utopian studies in our dark times?” and second, “how can utopia and utopianism inspire activism and political changes?”In response, and speaking in my capacity as the panel chair and prospective editor of the special section, I noted that while it would be fascinating to see the contributors address questions of the value of utopian studies in our dark times, and specifically how utopia and utopianism might inspire activism and political change, such a remit would not get to the heart of what was distinctive about either our panel or the Brighton conference as a whole. The Brighton conference was dedicated specifically to an exploration of radical utopian thinking and revolutionary practice. And its title, “Opening Utopia: New Directions in Utopian Studies” suggested that utopia can be a catalyst for transformative change only if the study of utopia(s) is itself open, or “opened,” to radical influences. In our panel we explored both the past and some possible futures of utopian studies and considered “new [End Page 479] directions” that might facilitate more radical utopian thinking and revolutionary practice. While all of the contributors celebrated utopia’s transformative potential, they also criticized aspects of the field of utopian studies that arguably have limited that transformative potential, including its “blind spots” in relation to the “organizational imaginary” (Balasopoulos), its own privileged “whiteness” and colonial prerogatives (Edwards), its Anglo-American focus and tendency to overlook significant social movements outside... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:February 19, 2011 (11:48 am) E:\CPBR\RUSSJOUR\TYPE3002\russell 30,2 040 red.wpd 168 Reviews A CONSCIENCE IN ACTION Chad Trainer 1006 Davids Run Phoenixville, pa 19460, usa [email protected] Reiner Braun, Robert Hinde, David Krieger, Harold Kroto, and Sally Milne, eds. Joseph Rotblat: Visionary for Peace. Weinheim, Germany: Wiley-vch Verlag GmbH & Co. KGaA, 2007. Pp. xiv, 355. isbn 978-3-527-40690-6 (hb). us$60. People who detest barbarism start to act in a barbaric way. (...) This is the insanity of war. (zJoseph Rotblat, p. 168) Bertrand Russell’s famous 1954 bbc broadcast “Man’s Peril” concerned humanity ’s fate in an era of nuclear weaponry. Soon after this event, it occurred to Russell that a further course of action would be to persuade prominent scientists from both sides of the Iron Curtain to sign a statement emphasizing the importance of joint action in addressing the spectre of a world in which there was availability of and even will to use nuclear armaments. He sent a draft of his petition to Albert Einstein for approval. Shortly thereafter, on a Xight from Rome to Paris, Russell heard the pilot’s announcement that Einstein had February 19, 2011 (11:48 am) E:\CPBR\RUSSJOUR\TYPE3002\russell 30,2 040 red.wpd Reviews 169 1 Rotblat was the recipient of the 1983 Bertrand Russell Society Award (McCoy, Visionary for Peace, p. 205, and Rotblat’s c.v., ibid., p. 346). died. Upon arriving at his Paris hotel, Russell found a letter from Einstein agreeing to sign Russell’s statement. In his autobiography, Russell reports: “This was one of the last acts of his [Einstein’s] public life.” Joseph Rotblat (1908–2005)1 met Russell in 1954 at a dinner-discussion given by the bbc on the results of the Bikini test and the future of nuclear weapons. Rotblat went on to become an adviser to Russell on the details of nuclear weapon science and was subsequently recruited by the latter to sign the same document Einstein had. Rotblat chaired the press conference on 9 July 1955 at Caxton Hall in London, presenting the world with what became known as the Russell– Einstein Manifesto. Rotblat was the Manifesto’s youngest and, until his death in 2005, the last surviving signatory. Although Rotblat was not a Nobel Laureate, Russell predicted, correctly, that he would eventually become one. In reference to Rotblat and his activities, Russell remarked: He can have few rivals in the courage and integrity and complete self-abnegation with which he has given up his own career (in which, however, he still remains eminent) to devote himself to combatting the nuclear peril as well as other, allied evils. If ever these evils are eradicated and international aTairs are straightened out, his name should stand very high indeed among the heroes. (Auto. 3: 77–8) Joseph Rotblat: Visionary for Peace is a compilation of tributes to the late Joseph Rotblat published by Wiley-vch. It features no less than 45 contributors. The volume is a celebration of one of the truly great activists for nuclear disarmament. It also features as an 84-page appendix eight of his most historic writings. There is also a new photograph of Russell (p. 89). As justly famous as Rotblat is for his eTorts to prevent nuclear war, though, his distinction in this arena tends to eclipse his other impressive achievements, most notably those in nuclear and medical physics. Joseph Rotblat: Visionary for Peace is valuable for the attention it draws to both the more and less famous aspects of his legacy. In the present reviewer’s opinion, the book’s reminiscences have some unnecessary overlap and the editors could perhaps have more strongly encouraged each contributor to further develop instead the distinctivez things they had to say about Rotblat. Somewhat less forgivable, considering the rich details of Rotblat’s life, is the book’s lack of an index. A Polish Jew, Rotblat earned his doctorate in physics from the University of Warsaw. Among the Wrst to conclude in the late 1930s that the huge energy released by Wssion together with neutron multiplication led to the possibility of a chain reaction, Rotblat realized... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:230 Feminist Studies 47, no. 1. © 2021 by Feminist Studies, Inc. Nneka D. Dennie The State and Future of Black Women’s Studies: The Black Women’s Studies Association and the National Women’s Studies Association in Conversation On February 25, 2021, the Black Women’s Studies Association (BWSA) and National Women’s Studies Association (NWSA) partnered for one of NWSA’s Kitchen Table Talks—a new initiative spearheaded by NWSA President Kaye Wise Whitehead (...) to foster dialogue between NWSA and other organizations. The event, titled “Space Making: State/Future of Black Women’s Studies,” featured three panelists and was moderated by Whitehead. The featured speakers were Stephanie Andrea Allen (BWSA conference chair), Jacinta R. Saffold (BWSA co-founder and treasurer), and Erica L. Williams (member of the NWSA Governing Council). Allen is a Black lesbian writer and publisher whose scholarship examines how lesbian literature and film responds to and resists the heteropatriarchal systems that invisibilize Black lesbians; she is a postdoctoral fellow and visiting assistant professor of gender studies at Indiana University. Saffold is an assistant professor of English at the University of New Orleans who researches twentieth- and twenty-first-century African American literature, hip hop studies, and digital humanities. Williams is an associate professor of anthropology at Spelman College, whose work has examined sex tourism and Black feminist activism in Brazil. Together, Whitehead, Allen, Saffold, and Williams explored their hopes for Black Women’s Studies and illuminated the challenges and joys of advancing the field. News and Views 231 The collaboration between BWSA and NWSA is a testament to how far Black Women’s Studies has come over the past fifty years and a promise of where it may continue to go in the future. NWSA was founded in 1977 and has since served as a hub for researchers, educators, and practitioners who interrogate questions of women and gender in their work. For decades, NWSA has been central to the nationwide US institutionalization of women’s, gender, and sexuality studies. By contrast, BWSA is a young organization that is continuing to grow. In 2018, Saffold and I co-founded BWSA in order to provide a community for scholars working in the field of Black Women’s Studies. BWSA is the only professional association specifically designed to bring scholars from a variety of disciplines into conversation about research that centers Black women. We launched BWSA with the goal of ensuring that future generations of scholars can readily access networks and mentorship from researchers who encounter a common question: when your work is simultaneously “too Black” and “too woman” for your field, department, or institution, what do you do? Drawing inspiration from well-established organizations in which we frequently participated, such as NWSA, the Association for the Study of African American Life and History (ASALH), the Association of Black Women Historians (ABWH), and the African American Intellectual History Society (AAIHS), Saffold and I sought to build a space that cultivated a Black feminist ethic of care for both the research and the researchers. In that spirit, BWSA provides resources to help scholars do their best work, including a mentorship program, a virtual writing community, a calls-for-papers list for publications, and article as well as graduate student paper prizes. It was an honor to join an organization as trusted and respected as NWSA for a dialogue about our shared visions for Black Women’s Studies. Three key themes emerged from the panelists’ conversation with each other. They repeatedly returned to the importance of making financial commitments to Black Women’s Studies, creating conditions to support Black women’s intellectual labor, and practicing self-care. Speakers explored the interplay between the responsibilities that institutions, communities, and individuals have to Black Women’s Studies and Black feminist scholars. They observed that in order for departments and universities to foster interdisciplinary work on Black women, they need to move beyond paying lip service to the idea that diversity, equity, and inclusion matter; there needs to be permanent funding for work on race, 232 News and Views gender, class, and sexuality. Panelists also emphasized that Black women being in community with each other and supporting one another have always been central to... (shrink)

Ce numéro thématique de la revue Philosophiques est consacré aux Conférences Hugues Leblanc qui ont eu lieu du 1er au 3 avril 2010 au Département de philosophie de l'Université du Québec à Montréal. À cette occasion, le conférencier invité était Kevin Mulligan, titulaire de la chaire de philosophie analytique au Département de philosophie de l'Université de Genève, qui a prononcé trois conférences sous le titre " Wittgenstein vs ses prédécesseurs austro-allemands ", publiées dans ce numéro. Mulligan y développe un de (...) ses thèmes historiques de prédilection, à savoir la dette de Wittgenstein, dans ses travaux sur l'esprit et le langage, à l'endroit de ses prédécesseurs austro-allemands. Comme le veut la formule des conférences Hugues Leblanc, nous avons réuni quelques collègues afin de discuter de quelques-uns des aspects des travaux du conférencier invité et nous avons ajouté, pour compléter ce numéro de Philosophiques, quelques articles originaux portant également sur d'autres aspects des travaux de Mulligan. On peut regrouper l'ensemble de ces contributions sous quatre des grands thèmes exploités par Mulligan en philosophie : le domaine de l'ontologie (incluant les relations, les tropes, les états de choses et les vérifacteurs), le domaine de la philosophie de l'esprit, celui des émotions et des valeurs, et enfin le thème historique de la philosophie austro-allemande, de Bolzano à Wittgenstein en passant par M. Scheler et la phénoménologie de Munich. Faute de pouvoir rendre compte dans cette préface de l'ensemble de ces riches contributions à ce numéro de Philosophiques, je me contenterai de renvoyer le lecteur aux résumés, préparés par les auteurs de ces contributions, qui précèdent chacun des articles. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 24.1 (2004) 241-243 [Access article in PDF] International Conference on Religion and Globalization Ruben Habito Perkins School of Theology The International Conference on Religion and Globalization, with over two hundred participants from thirty-one countries, was hosted by Payap University and its Institute for the Study of Religion and Culture in Chiang Mai, Thailand, from 27 July to 2 August 2003, with the Society for Buddhist-Christian (...) Studies among the several cosponsoring organizations. Other sponsoring and cosponsoring organizations included the United Board for Christian Higher Education in Asia, the International Network of Engaged Buddhists, the Christian Conference of Asia, and the Museum of World Religions. Prof. John Butt, convener of the conference and director of the Institute for the Study of Religion and Culture, with other officials of Payap University, welcomed the delegates at the opening ceremonies on 27 July in a program that included musical and cultural presentations from the riches of the northern Thai heritage.Plenary speakers included Dharma Master Hsin Tao, founder of the Museum of World Religions based in Taipei, Taiwan, who spoke on "Education for Interreligious Understanding in a Global Age." Donald Swearer, of Swarthmore College and Harvard University, spoke on "Religious Identity and Globalization," with a provocative subtitle: "Would Jesus, Buddha, or Mohammed Drive an SUV?" He addressed sociological aspects of religious living in a globalized age, with particular reference to Thai society. Phra Paisan Wisalo, a noted Thai forest monk and ecological activist, spoke on the "Reform of the Thai Sangha in the Light of Global Realities." Dr. Wesley Ariarajah, a Methodist theologian from Sri Lanka who has worked for many years with the World Council of Churches, spoke on "Religious Diversity and Interfaith Relations in a Global Age."The Venerable Dhammananda (formerly known as Dr. Chatsumarn Kabilsingh) was scheduled to give a plenary address on "Women's Experience in Theravada Buddhism," but could not attend due to the untimely death of her beloved mother, the Ven.Voramai Kabilsingh, one of the pioneering twentieth-century bhiksuni s in Thailand. Mae Chee Vimuttiya delivered an address titled "The Tripitaka Answer to the Extremes in the Modern World." Episcopal Bishop John Shelby Spong (ret.) presented an address titled "Transcending the Limits of Religion in Search of the Wonder [End Page 241] of God," and spoke of challenges to Christian faith and life in a postmodern society. Muslim scholar and activist Chandra Muzaffar described the challenges to and prospects for the religions in the wake of the globalizing process in a plenary address titled "Religion and Society in a Global Age." Dr. Muzaffar's presentation succeeded in highlighting key issues faced by those sincerely looking for ways in which religious traditions and communities can contribute to global healing, rather than continue to be part of the problem that divides the human family. Michael von Brueck gave the final plenary address, titled "An Ethics of Justice in a Cross-Cultural Context," suggesting pathways for a hopeful future.In addition to the plenary addresses, there were twelve plenary panels covering various topics. These included "Education for Global Awareness," chaired by Ruben Habito; "Religion and Media in a Global Age," chaired by Louis Gabaude; "Interfaith Dialogue in a Global Age: Personal Testimonies," chaired by Donald Swearer with members from the Interreligious Group for Theological Encounters, better known as the Cobb-Abe group; "Religion and the Globalization of War," chaired by Nancy Martin; "The Shadow of Religion: Killing People and Making Peace," chaired by John Butt; "Women and Spirituality," chaired by Roshan Dhunjibhoy; "The Transformation of Religious Traditions through Global Interreligious Encounter," chaired by JosephRunzo;"Islam,Social Justice,andGlobalization," chairedby Chandra Muzaffar; "Pluralism, Human Rights, and Buddhism," chaired by Michael von Brueck; "Students of Subaltern and Superpower States: Intercultural Communicative Competence via Information Technology," chaired by Daniel Wessner; "Globalization and ReligiousVocation," chaired by Herbert Swanson; and "Contemporary Exemplars of Interreligious Bridge-Building: Thomas Merton and Bede Griffiths," chaired by Douglas Conlan. In addition to the plenary sessions, individual paper sessions were held in three concurrent groups, with more than sixty topics presented by scholars and religious leaders throughout the entire... (shrink)

Recently, some philosophers of mind have called the attention to the idea according to which we can perceive, in many cases, some mental states of others. In this paper we consider two recent proposals: the co-presence thesis and the hybrid model. We will examine the aforementioned alternatives and present some objections against both of them. Then, we will propose a way of integrating both accounts that allows us to avoid these objections. In a nutshell, our idea is that by perceiving (...) other people’s behaviors we perceive their mental states because behaviors co-present some features of the latter that go beyond the former, and this perception of others’ minds is direct an immediate because behavior is a constitutive part of mental states. (shrink)

Il n'est peut-être pas excessif d'avancer que toute l'œuvre de Merleau-Ponty n'est qu'une longue méditation sur le mystère de l'esprit incarné. Dès la Structure du comportement, il est longuement question des relations entre l'âme et le corps; le quatrième et dernier chapitre de ce livre s'intitule en effet les Relations du corps et de l'âme et le problème de la conscience perceptive. Plusieurs des chapitres de la Phénoménologie de la perception sont consacrés au corps: le corps comme objet; l'expérience du (...) corps; la synthèse du corps propre; le corps comme sexué, le corps comme expression de la parole. Merleau-Ponty revient ensuite plusieurs fois sur le problème de la structure de l'homme, dans des conférences, des cours et des articles. Mentionnons spécialement la conférence l'Homme et l'adversité et l'article le Philosophe et son ombre, tous deux contenus dans le recueil intitulé Signes. Enfin, dans le Visible et l'Invisible que Merleau-Ponty laisse inachevé au moment de sa mort, en mai 1961, ainsi que dans de nombreuses notes datées de 1959 et de 1960 et éditées avec le Visible et l'Invisible en 1964, nous trouvons encore de profonds développements non seulement sur le corps mais aussisur la chair, notion beaucoup plus compréhensive, nous le verrons, que celle meme de corps vivant. (shrink)

Under this name, on December 12-13, 1998, a scientific conference was held in Ternopil. Co-organizers of the conference were the Ukrainian Association of Religious Studies, the Office for Nationalities, Migration and Religions of the Ternopil Regional State Administration, the Ternopil State Medical Academy named after them. I.Gorbachevsky, Department of Religious Studies, Institute of Philosophy. G.S. Skovoroda, National Academy of Sciences of Ukraine, Kremenets State Medical College. The conference was held on the basis of the medical academy, whose (...) rector was Prof. L.Kovalchuk has created all the necessary conditions for her fruitful work. The conference was congratulated by the vice-rector on the scientific work of the academy prof. M.Andreichin There were about 40 scientific reports and reports. The conference was attended by members of the Institute of Religious Studies at Jagiellonian University. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:"The Fittest Man in the Kingdom":Thomas Reid and the Glasgow Chair of Moral PhilosophyPaul Wood (bio)Paul Wood Paul Wood is at the Department of History, University of Victoria, PO Box 3045, MS 7381, Victoria BC V8W 3P4 Canada. email: [email protected] August 1996Revised January 1997Notes. An earlier version of this paper was delivered at a plenary session of the 23rd International Hume Conference held at the University of Nottingham. (...) For comments and/or references, the author wishes to thank Roger Emerson, Carol Gibson-Wood, Knud Haakonssen, Ian Simpson Ross, Stephen Snobelen, M. A. Stewart, and the anonymous Hume Studies referees. For permission to cite and quote from manuscripts, he is grateful to the Keeper of the Manuscripts of Scotland as well as to the Librarians of Aberdeen University Library, Edinburgh University Library, Glasgow University Archives and Business Records Centre, Glasgow University Library (Department of Special Collections), the Mitchell Library Glasgow, and Dr. Williams' Library.1. Although little information survives regarding Law's teaching, we do know that he discussed Pufendorf in his classes; see Christine Mary King [Shepherd], "Philosophy and Science in the Arts Curriculum of the Scottish Universities in the Seventeenth Century," (Unpublished Ph.D. Dissertation, University of Edinburgh, 1974), 177. Carmichael's edition of Pufendorf first appeared in Glasgow in 1718, and a second edition was published in Edinburgh in 1724 while Hume was still a student there.2. The surviving correspondence between the two men from this period is to be found in The Letters of David Hume, ed. J.Y.T. Greig, 2 vols. (Oxford: Clarendon Press, 1932), I 32-35; 36-40; 45-48 (hereafter abbreviated as HL).3. The first detailed discussion of the 1745 election appeared in the introduction to David Hume, A Letter from a Gentleman to His Friend in Edinburgh, edited by Ernest C. Mossner and John V. Price (Edinburgh: Edinburgh University Press, 1967). This account has recently been challenged in Roger L. Emerson, "The 'Affair' at Edinburgh and the 'Project' at Glasgow: The Politics of Hume's Attempts to become a Professor," in Hume and Hume's Connexions, edited by M. A. Stewart and John P. Wright (Edinburgh: Edinburgh University Press, 1994), 1-22; and M. A. Stewart, The Kirk and the Infidel (Lancaster: Lancaster University Publications Office, 1995). For historically sensitive contextual analysis of Hume's philosophical relations with Hutcheson, see inter alia James Moore, "Hume and Hutcheson," in Stewart and Wright, 23-57, and M. A. Stewart, Warmth in the Cause of Virtue (Edinburgh: Edinburgh University Press, forthcoming).4. In January 1752, "Mr. Smith read an Account of some of Mr. David Hume's Essays on Commerce" to the Society, and Hume was elected a member in 1753; see Notices and Documents Illustrative of the Literary History of Glasgow, During the Greater Part of Last Century, edited by W. J. Duncan (Glasgow: T. D. Morison, 1886), 132-133. Hume's failed candidacy is discussed in Emerson, "The 'Affair' at Edinburgh," 14-16, and Ian Simpson Ross, The Life of Adam Smith (Oxford: Clarendon Press, 1995), 112-113. Smith's Glasgow colleague from 1751 to 1755, William Cullen, was also sympathetic to Hume's philosophy, as was John Millar, who was elected Professor of Law in 1761. On Cullen and Hume see J.R.R. Christie, "Ether and the Science of Chemistry: 1740-1790," in Conceptions of Ether: Studies in the History of Ether Theories 1740-1900, edited by G. N. Cantor and M.J.S. Hodge (Cambridge: Cambridge University Press, 1981), 90-96.5. David Hume to William Strahan, 26 October 1775, HL II 301.6. See, for example, The Works of Thomas Reid, D.D., edited by Sir William Hamilton, 4th ed. (Edinburgh: Maclachlan and Stewart, 1854), 30n; James McCosh, The Scottish Philosophy, Biographical, Expository, Critical, from Hutcheson to Hamilton (London: Macmillan, 1875), 36; James Veitch, "Philosophy in the Scottish Universities," Mind 2 (1877): 207-234 (209).7. John Rae, Life of Adam Smith (London and New York: Macmillan, 1895); William Robert Scott, Francis Hutcheson: His Life, Teaching and Position in the History of Philosophy (Cambridge: Cambridge University Press, 1900); idem., Adam Smith as Student and Professor (Glasgow: Jackson... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:"The Fittest Man in the Kingdom":Thomas Reid and the Glasgow Chair of Moral PhilosophyPaul Wood (bio)Paul Wood Paul Wood is at the Department of History, University of Victoria, PO Box 3045, MS 7381, Victoria BC V8W 3P4 Canada. email: [email protected] August 1996Revised January 1997Notes. An earlier version of this paper was delivered at a plenary session of the 23rd International Hume Conference held at the University of Nottingham. (...) For comments and/or references, the author wishes to thank Roger Emerson, Carol Gibson-Wood, Knud Haakonssen, Ian Simpson Ross, Stephen Snobelen, M. A. Stewart, and the anonymous Hume Studies referees. For permission to cite and quote from manuscripts, he is grateful to the Keeper of the Manuscripts of Scotland as well as to the Librarians of Aberdeen University Library, Edinburgh University Library, Glasgow University Archives and Business Records Centre, Glasgow University Library (Department of Special Collections), the Mitchell Library Glasgow, and Dr. Williams' Library.1. Although little information survives regarding Law's teaching, we do know that he discussed Pufendorf in his classes; see Christine Mary King [Shepherd], "Philosophy and Science in the Arts Curriculum of the Scottish Universities in the Seventeenth Century," (Unpublished Ph.D. Dissertation, University of Edinburgh, 1974), 177. Carmichael's edition of Pufendorf first appeared in Glasgow in 1718, and a second edition was published in Edinburgh in 1724 while Hume was still a student there.2. The surviving correspondence between the two men from this period is to be found in The Letters of David Hume, ed. J.Y.T. Greig, 2 vols. (Oxford: Clarendon Press, 1932), I 32-35; 36-40; 45-48 (hereafter abbreviated as HL).3. The first detailed discussion of the 1745 election appeared in the introduction to David Hume, A Letter from a Gentleman to His Friend in Edinburgh, edited by Ernest C. Mossner and John V. Price (Edinburgh: Edinburgh University Press, 1967). This account has recently been challenged in Roger L. Emerson, "The 'Affair' at Edinburgh and the 'Project' at Glasgow: The Politics of Hume's Attempts to become a Professor," in Hume and Hume's Connexions, edited by M. A. Stewart and John P. Wright (Edinburgh: Edinburgh University Press, 1994), 1-22; and M. A. Stewart, The Kirk and the Infidel (Lancaster: Lancaster University Publications Office, 1995). For historically sensitive contextual analysis of Hume's philosophical relations with Hutcheson, see inter alia James Moore, "Hume and Hutcheson," in Stewart and Wright, 23-57, and M. A. Stewart, Warmth in the Cause of Virtue (Edinburgh: Edinburgh University Press, forthcoming).4. In January 1752, "Mr. Smith read an Account of some of Mr. David Hume's Essays on Commerce" to the Society, and Hume was elected a member in 1753; see Notices and Documents Illustrative of the Literary History of Glasgow, During the Greater Part of Last Century, edited by W. J. Duncan (Glasgow: T. D. Morison, 1886), 132-133. Hume's failed candidacy is discussed in Emerson, "The 'Affair' at Edinburgh," 14-16, and Ian Simpson Ross, The Life of Adam Smith (Oxford: Clarendon Press, 1995), 112-113. Smith's Glasgow colleague from 1751 to 1755, William Cullen, was also sympathetic to Hume's philosophy, as was John Millar, who was elected Professor of Law in 1761. On Cullen and Hume see J.R.R. Christie, "Ether and the Science of Chemistry: 1740-1790," in Conceptions of Ether: Studies in the History of Ether Theories 1740-1900, edited by G. N. Cantor and M.J.S. Hodge (Cambridge: Cambridge University Press, 1981), 90-96.5. David Hume to William Strahan, 26 October 1775, HL II 301.6. See, for example, The Works of Thomas Reid, D.D., edited by Sir William Hamilton, 4th ed. (Edinburgh: Maclachlan and Stewart, 1854), 30n; James McCosh, The Scottish Philosophy, Biographical, Expository, Critical, from Hutcheson to Hamilton (London: Macmillan, 1875), 36; James Veitch, "Philosophy in the Scottish Universities," Mind 2 (1877): 207-234 (209).7. John Rae, Life of Adam Smith (London and New York: Macmillan, 1895); William Robert Scott, Francis Hutcheson: His Life, Teaching and Position in the History of Philosophy (Cambridge: Cambridge University Press, 1900); idem., Adam Smith as Student and Professor (Glasgow: Jackson... (shrink)

In this work, I attempt to develop what I call a co-evolutionary model of scientific change, which I expect to afford a more balanced view on both the continuous and discontinuous aspects of scientific change. Supposing that scientific goals, methods and theories constitute the main components of scientific inquiry, I focus on the relationships among these components and their changing patterns. First of all, I identify explanatory power and empirical adequacy as primary goals of science and explore the possibility of (...) evaluating scientific goals. Then I try to bring out the major features of how the main components of science are related to each other. One major feature is that they mutually constrain each other, and as such each main component operates as a selective force on the other components. Another major feature is that the main components of science induce changes reciprocally, but with certain intervals. Other important features are the modes and tempos of changes in the main components of scientific inquiry. All these features together, I conclude, suggest that scientific change is evolutionary, as well as co-evolutionary. Finally I argue that this co-evolutionary model of scientific change does not yield to what I call the problems of circularity and scientific progress. (shrink)

In this paper we provide a formal analysis of the idea of normative co-ordination. We argue that this idea is based on the assumption that agents can achieve flexible co-ordination by conferring normative positions to other agents. These positions include duties, permissions, and powers. In particular, we explain the idea of declarative power, which consists in the capacity of the power-holder of creating normative positions, involving other agents, simply by proclaiming such positions. In addition, we account also for the concepts (...) of representation, namely the representatives capacity of acting in the name of his principal, and of mandate, which is the mandatees duty to act as the mandator has requested. Finally, we show how the framework can be applied to represent the contract-net protocol. Some brief remarks on future research and applications conclude this contribution. (shrink)

Le présent ouvrage réunit les conférences que Stéphane Mosès a prononcées en janvier 2006, en tant que titulaire de la chaire de méta-physique Étienne-Gilson, à l'Institut catholique de Paris. Connu dès 1982, après la publication de son magistral ouvrage Système et révélation chez Franz Rosenzweig, préfacé par Emmanuel Levinas, son nom sera définitivement associé à l'auteur de L'Étoile de la Rédemption. Aussi bien fut-il un commentateur assidu des grands moments de la pensée juive moderne et contemporaine ou de la philosophie (...) allemande, y associant une incessante méditation de la Bible et du Talmud. C'est en examinant les différents types de relations aux textes pratiquées par les divers penseurs juifs, qu'il théorise progressivement une distinction, centralement exploitée ici, qui concerne la longue trajectoire de la pensée juive moderne depuis Moses Mendelssohn, entre " modernité normative " et " modernité critique ". (shrink)

Co‐expression of two or more genes at the single‐cell level is usually associated with functional co‐regulation. While mRNA co‐expression—measured as the correlation in mRNA levels—can be influenced by both transcriptional and post‐transcriptional events, transcriptional regulation is typically considered dominant. We review and connect the literature describing transcriptional and post‐transcriptional regulation of co‐expression. To enhance our understanding, we integrate four datasets spanning single‐cell gene expression data, single‐cell promoter activity data and individual transcript half‐lives. Confirming expectations, we find that positive co‐expression necessitates (...) promoter coordination and similar mRNA half‐lives. Surprisingly, negative co‐expression is favored by differences in mRNA half‐lives, contrary to initial predictions from stochastic simulations. Notably, this association manifests specifically within clusters of genes. We further observe a striking compensation between promoter coordination and mRNA half‐lives, which additional stochastic simulations suggest might give rise to the observed co‐expression patterns. These findings raise intriguing questions about the functional advantages conferred by this compensation between distal kinetic steps. (shrink)

Papers from a conference held August 2010.

This monograph is a collection of conference contributions chosen by the editors who led a three-year project on evolution, cooperation, and rationality. The collected works are held together by a six-page introduction identifying common strands and differences of positions in the different chapters. Since no two chapters have a common author, the chapters do not build on each other. Rather, they offer a variety of perspectives on a number of different aspects of rationality and evolution. The monograph thus does (...) not offer a unified account of evolution and rationality despite the possibly somewhat misleading title, nor is there a clearly identifiable overarching theme that runs through the entire book. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 21.1 (2001) 109-111 [Access article in PDF] Seventh International Buddhist-Christian Conference David W.Chappell Soka University of America Pack your bags! The annual meeting of the Society for Buddhist-Christian Studies in Nashville decided that the next international conference will be held August 5-12, 2003, in Chiang Mai, Thailand.An invitation was extended to the society by Dr. John Butt, director of the Institute for the Study of (...) Religion and Culture (ISRC), and by the president of Payap University, Dr. Boonthong Poocharoen. As a Presbyterian faculty member of the McGilvary Faculty of Theology, John has extensive interreligious experience in Thailand and participated in the society's last international conference held in Tacoma, Washington, in August 2000.The institute's associate director, Professor Saeng Chandrangam, is a former Buddhist monk and is one of Thailand's most highly respected Buddhist laymen. He was Chair of the Department of Oriental Studies and the Department of Modern Languages and was Dean of Humanities of the government's Chiang Mai University, where he taught philosophy and theology. Currently he teaches at a Buddhist university in Chiang Mai as well as serving as the associate director ofISRC. Also, Donald Swearer, who has been active with the society since the first international conference in 1980, will be in residence in Chiang Mai in the springs of 2002 and 2003 and can help plan the conference.Payap University was founded in 1974 by the Church of Christ in Thailand, a consortium ofThai Christian congregations begun by Presbyterian, American Baptist, and Disciples missionaries. However, about 95 percent of Payap University's nine thousand students are Buddhist since Chiang Mai is centrally located in the Burmese-Thai axis with the heaviest concentration of Buddhists in the world. As a result, the conference will be set in a context of Protestant missions within a Theravadin Buddhist culture. This setting will increase the presence of conservative and evangelical Christians, as well as Theravadin Buddhists, to serve as an important balance to the already strong Mahayana and Catholic dialogue leaders in our international conferences. John wrote that "Holding the next conference here would demonstrate that there are other forms of Christian faith quite different from that represented by the evangelical missionaries" and that there are other ways of understanding and approaching other different religious communities. Accordingly, a possible theme [End Page 109] might be "Rethinking Mission Motivation and Practice (both Buddhist and Christian) for the Twenty-first Century."Chiang Mai is a city of a population of about three hundred thousand that preserves much of the charm of traditional Thai culture, while also having modern conveniences like Western fast foods and ATMs, but has not yet succumbed to the congestion of Bangkok. Its weather should be in the eighties or nineties and its hotels are inexpensive (about twenty-five dollars per day for two). The meetings at Payap University will be in air-conditioned rooms in a picturesque setting. Payap has three campuses and is affiliated with the McCormick Hospital. It offers twenty-four undergraduate degrees, as well as master's degrees in divinity, linguistics, business administration, international business, Teaching English as a Foreign Language, philosophy, and Christianity.Payap University can draw on considerable experience for hosting foreign programs. The vice president for external affairs, Martha Butt (wife of John), heads a committee that has planned, developed, and operated the in-country segments of all the Thai Elderhostel programs involving over three thousand participants. Also, they will be joined by faculty members from Mahidol, Chulalongkorn, and Thammasat Universities, including Dr. Parichart Suwanbubbha of Mahidol University, a Thai Buddhist (with a degree from Chicago comparing the concepts of karma and grace), who attended the Tacoma conference in 2000.ISRC is located on the Crystal Spring campus of Payap University and was founded in 1996 to serve as a research and study center for scholars and others interested in the comparative study of religion and culture. The institute's primary goal is to provide and nurture a broad ecumenical religious vision for the people ofThailand and Southeast Asia and for others visiting or working... (shrink)

This essay examines the possibilities of being/becoming an ethical researcher in the academy. It tackles this task through the lens of an ethics application by Mary [pseudonym], a PhD student in sociology whose research thesis was investigating the reasons why married men with children use prostitutes. Two analyses are offered of Mary's story. The first analysis presents the sort of critique that a university ethics committee might make of Mary's ethics application and uses the principles that are the basis of (...) regulatory research ethics frameworks around the world. From this starting point, the second analysis examines how the problems that an ethics committee would see in Mary's proposal might have come about. By way of explanation, I posit that an ethics of rational self-interest has asserted itself as a new moral economy among students, doctoral supervisors and within the management of universities. The co-existence of these two irreconcilable discourses of ethics ? principlism and rational self-interest ? has implications for being/becoming an ethical researcher and for the work of research ethics committees in the academy. (shrink)