Examination of visual images in evening network television stories about 5 environmental catastrophes indicates that news producers usually ignored their own network's policies about identifying news footage from advocacy groups and almost always ignored their own network's policies about labeling file hotage. In some unlabeled footage was used in symbolic ways that would not substantially mislead viewers. In other cases, unlabeled video suggested the persistence of a catastrophic reality that had not existed for as long as 4 years.

Inhalt: I. Philosophie und Akademiegedanke: Gideon Freudenthal: Leibniz als Transzendental-Philosoph malgre lui. Der Status der Erhaltungssatze - Conrad Grau: Hertzberg und das Leibnizsche Akademiekonzept II. Theologie und Einheit der Kirchen: Ursula Goldenbaum: Die "Commentatiuncula de judice" als Leibnizens erste philosophische Auseinandersetzung mit Spinoza nebst der Mitteilung uber ein neuaufgefundenes Leibnizstuck / Beilage: Leibniz' Marginalien zu Spinozas Tractatus theologico-politicus im Exemplar der Bibliotheca Boineburgica in Erfurt, also zu datieren auf 1670-71 - Hartmut Rudolph: Zum Nutzen von Politik und Philosophie fur (...) die Kirchenunion. Die Aufnahme der innerprotestantischen Ausgleichsverhandlungen am Ende des 17. Jahrhunderts / Beilage: Daniel Ernst Jablonski: Kurtze Vorstellung der Einigkeit und des Unterscheides (1697) III. Sprache und Geschichte: Gerda Hassler: Leibniz' Stellung in der Diskussion des Zeichencharakters - Heinz Entner: Leibniz und Pufendorf. Bemerkungen zu zwei Gedichten - Rudiger Otto: Leibniz als Historiker. Beobachtungen anhand der Materialien zum Sachsen-Lauenburgischen Erbfolgestreit - Andre Robinet: Das "Haus" bei Leibniz. (shrink)

Joseph Conrad’s ‘The secret sharer’ has often been associated with what can be called initiation stories. However, in this article I argue that Conrad’s text is more than that. It can, I suggest, be read as an allegory of the inaccessibility to reveal the essence of being in command, being in education, and also the inaccessibility of the essence of the meaning of the text itself. It keeps its secret by allegorically staging alternative readings. This inaccessibility gives rise (...) to a feeling of strangeness, of the uncanny, that must be faced in order to pass through the initiation into the unknown that all the possible allegorical meanings of the text produce. In other words, ‘The secret sharer’ has an educational value that goes beyond the act of merely using it to exemplify a certain type of initiation. In this way I connect Conrad’s text to the themes of strangeness and the stranger and show how they mutually can involve a reading of education and literature as two distinct discourses of learning. (shrink)

How (Not) to Be Secular is what Jamie Smith calls "your hitchhiker's guide to the present" -- it is both a reading guide to Charles Taylor's monumental work A Secular Age and philosophical guidance on how we might learn to live in our times. Taylor's landmark book A Secular Age (2007) provides a monumental, incisive analysis of what it means to live in the post-Christian present -- a pluralist world of competing beliefs and growing unbelief. Jamie Smith's book (...) is a compact field guide to Taylor's insightful study of the secular, making that very significant but daunting work accessible to a wide array of readers. Even more, though, Smith's How (Not) to Be Secular is a practical philosophical guidebook, a kind of how-to manual on how to live in our secular age. It ultimately offers us an adventure in self-understanding and maps out a way to get our bearings in today's secular culture, no matter who "we" are -- whether believers or skeptics, devout or doubting, self-assured or puzzled and confused. This is a book for any thinking person to chew on. (shrink)

Prologue, invitation to thinking about God In the Hebrew Bible? -- Part I, questions about God? -- Why does God in the Bible have a body? -- What do God's body parts in the Bible mean? -- Why is God angry in the Bible? -- Does God in the Bible have gender or sexuality? -- Part II, questions about God in the world? -- What can creation tell us about God? -- Who-or what-is the Satan? -- Why do people suffer (...) according to the Hebrew Bible? -- Epilogue, God in the Bible and beyond. (shrink)

The Descartes Dictionary is an accessible guide to the world of the seventeenth-century philosopher René Descartes. Meticulously researched and extensively cross-referenced, this unique book covers all his major works, ideas and influences, and provides a firm grounding in the central themes of Descartes' thought. The introduction provides a biographical sketch, a brief account of Descartes' philosophical works, and a summary of the current state of Cartesian studies, discussing trends in research over the past four decades. The A-Z entries include clear (...) definitions of the key terms used in Descartes' writings and detailed synopses of his works. Also included are entries noting philosophical influences, of both figures that influenced Descartes and those that he in turn influenced. For anyone reading or studying Descartes, rationalism, or modern philosophy more generally, this original resource provides a wealth of useful information, analysis, and criticism. Including clear explanations of often complex terminology, The Descartes Dictionary covers everything that is essential to a sound understanding of Descartes' philosophy. (shrink)

This title presents a comprehensive guide to interpretative phenomenological analysis (IPA) which is an increasingly popular approach to qualitative inquiry taught to undergraduate and postgraduate students today.

This article suggests evidence for and reasons why prior acquisition may either facilitate or inhibit acquisition of a new construction. It investigates acquisition of the German passive and future constructions which contain a lexical verb with either the auxiliary sein “to be” or werden “to become”, and are related through these to potential supporting constructions. We predicted that a supported construction should be acquired earlier, faster, and unusually rapidly. An inhibited construction should show an extended depressed usage. We analyzed a (...) dense corpus of a German boy between 2;0 and 5;0. He acquired the sein- before the werden-passive. The former was supported by his prior acquisition of the sein copula, whereas the werden-passive itself supported one werden copula construction. He acquired the werden-future extremely slowly due to the hindrance of a semantically identical construction. These results fit with an emergentist approach in which apparently “sudden” acquisition is still due to gradual learning mechanisms. (shrink)

(No abstract is available for this citation).

We ordinarily suppose that there is a difference between having and failing to exercise a rational capacity on the one hand, and lacking a rational capacity altogether on the other. This is crucial for our allocations of responsibility. Someone who has but fails to exercise a capacity is responsible for their failure to exercise their capacity, whereas someone who lacks a capacity altogether is not. However, as Gary Watson pointed out in his seminal essay ’Skepticism about Weakness of Will’, the (...) idea of an unexercised capacity is much more difficult to make sense of than it initially appears. The aim of ’Rational Capacities’ is to provide the needed explication of this idea. (shrink)

WE must first state the subject of our inquiry and the faculty to which it belongs: its subject is demonstration and the faculty that carries it out demonstrative science.

In mainstream analytic epistemology, Reformed theology has made its presence prominently felt in Reformed epistemology, the view of religious belief according to which religious beliefs can be properly basic and warranted when formed by the proper functioning of the sensus divinitatis, an inborn capacity or faculty for belief in God that can be prompted to generate certain religious beliefs when presented with things (e.g., certain majestic aspects of creation). A major competitor to Reformed epistemology is Wittgensteinian quasi-fideism, a position drawn (...) from the epistemology of Wittgenstein’s On Certainty, according to which some foundational religious commitments are not properly basic beliefs but some kind of apodictic, unshakeable certainties that form part of the structure of one’s rationality and worldview. I argue that the Reformed tradition has contained elements of quasi-fideism at least as far back as Calvin’s account of faith from the Institutes of the Christian Religion, book 3, chapter 2. (shrink)

A modest dc electric field markedly reduced the tensile flow stress at high temperatures in three polycrystalline oxides, i.e. MgO, Al2O3 and yttria-stabilized tetragonal ZrO2 (Y-TZP). The reduction in flow stress ΔσE in Y-TZP consisted of three components: (i) ΔσT due to Joule heating, (ii) a rapid, reversible component obtained in on-off and electric field step tests and (iii) the cumulative effect of the field on microstructure. Only ΔσT and occurred in MgO and Al2O3. It is concluded that results from (...) a reduction in the electrochemical potential for the formation of vacancies corresponding to the diffusion of the rate-controlling ion in the space-charge at the grain boundary. The calculated magnitude of the space-charge zone width and its temperature and solute composition dependence are in accord with theory and experiment; is attributed mainly to the retardation of grain growth by the field. The retardation could be due to one or more of the following effects of the field on the space-charge zone: (i) an increase in the segregated solute ions, (ii) a decrease in grain boundary energy and (iii) a decrease in solute ion mobility. (shrink)

Abstractabstract:This article examines Harold Ramis’s 2005 noir comedy The Ice Harvest as the critically dystopian counter-panel to his beloved 1993 film Groundhog Day, a film frequently discussed within the paradigm of utopia. While starkly different in genre, tone, and reception, the two films comprise a dialectical dyad that registers the historical transition from the utopian cultural effervescence of the early 1990s to the tragic foreclosure of imaginative horizons and the dystopian transformation of economic, political, and social landscapes in the new (...) millennium. In The Ice Harvest, the author argues, this is achieved through a strategic reactivation of film noir as a variant of the critical dystopia. (shrink)

A clearly written, authoritative introduction to Taylor's work.

What kind of animals are human beings? And how do our visions of the human shape our theories of social action and institutions? In Moral, Believing Animals>, Christian Smith advances a creative theory of human persons and culture that offers innovative, challenging answers to these and other fundamental questions in sociological, cultural, and religious theory. Smith suggests that human beings have a peculiar set of capacities and proclivities that distinguishes them significantly from other animals on this planet. Despite (...) the vast differences in humanity between cultures and across history, no matter how differently people narrate their lives and histories, there remains an underlying structure of human personhood that helps to order human culture, history, and narration. Drawing on important recent insights in moral philosophy, epistemology, and narrative studies, Smith argues that humans are animals who have an inescapable moral and spiritual dimension. They cannot avoid a fundamental moral orientation in life and this, says Smith, has profound consequences for how sociology must study human beings. (shrink)

On the received view, the Representational Theory of Measurement reduces measurement to the numerical representation of empirical relations. This account of measurement has been widely criticized. In this article, I provide a new interpretation of the Representational Theory of Measurement that sidesteps these debates. I propose to view the Representational Theory of Measurement as a library of theorems that investigate the numerical representability of qualitative relations. Such theorems are useful tools for concept formation that, in turn, is one crucial aspect (...) of measurement for a broad range of cases in linguistics, rational choice, metaphysics, and the social sciences. (shrink)

First published in 2002. Routledge is an imprint of Taylor & Francis, an informa company.

Ever since the publication of Singer’s (1972) article on ‘Famine, Affluence, and Morality’ have debates about duties to the distant needy been marked by a high degree of controversy. Most contributors discuss how duties are established or influenced by the fact that those in need of help can be geographically close or distant. In other words, they debate the problem of duty and distance from the perspective of duties. Here, we change tack and put the concept of distance at the (...) centre of the analysis. We ask: what precisely is the definition and role of geographical distance in the different contributions? We argue that a distinction between empirical and moral disagreement over geographical distance clarifies several important aspects of the debate. The analysis also sheds new light on duties in the current European refugee crisis. (shrink)

This paper provides a methodological analysis of Libertarian Paternalism, as put forward in the book Nudge by Richard Thaler and Cass Sunstein (Yale University Press, 2008). Libertarian Paternalism aims to use the accumulated findings of behavioural economics in order to assist decision-makers to make better choices. The philosophical debate about this proposal has focused on normative issues with regards to this proposal. This paper analyses Libertarian Paternalism descriptively and points out four methodological conditions for successful Nudges. On that basis, a (...) methodological critique of Libertarian Paternalism is mounted: the success conditions suggest that Nudges might be even harder to implement and to justify than commonly assumed in the philosophical debate. (shrink)

This paper will attempt to assess the primary differences between what I take to be the two primary philosophical "traditions" in contemporary French philosophy, using Derrida (transcendence) and Deleuze (immanence) as exemplary representatives. The body of the paper will examine the use of these terms in three different areas of philosophy on which Derrida and Deleuze have both written: subjectivity, ontology, and epistemology. (1) In the field of subjectivity, the notion of the subject has been critiqued in two manners, either (...) by appealing either to the transcendence of the other (Levinas, Derrida) or to the immanent jlux of experience itself, in relation to which the Ego itself is trancendent (Deleuze, Foucault, Sartre, James). (2) In the field of ontology, a purely "immanent" ontology would be an ontology in which there is neither a "beyond" or an "otherwise" Being, nor "interruptions" in Being, both of which would require an appeal to a formal element of transcendence (Deleuze). Such a "transcendent" and aporetic structure, which can never appear or be present as such within Being, is what lies at the basis of the project of deconstruction, with its attendant aporias (Derrida). (3) This distinction, finally, finds parallels in Kant's epistemology, for whom the possible experience is conditioned by purely immanent criteria (Deleuze), whereas what goes beyond the limits of possible experience is transcendent (Derrida). Drawing on these three thread of analysis, the paper concludes with an assessment of what is at stake in the ethical differences between the two traditions. The question of "transcendence" is "What mast I do?", which is the question of morality (a duty or obligation that is beyond being, an "ought" beyond the "is"). The question of "immanence" is "What can I do?" (my power or capacity as an existing individual within being). For Levinas and Derrida, ethics precedes ontology because it is derived from an element of transcendence (the Other); for Deleuze, ethics is ontology because it is derived from the immanent relation of beings to Being at the level of their existence (Spinoza). (shrink)

This is a book about moral reasoning: how we actually reason and how we ought to reason. It defends a form of 'rule' utilitarianism whereby we must sometimes judge and act in moral questions in accordance with generally accepted rules, so long as the existence of those rules is justified by the good they bring about. The author opposes the currently more fashionable view that it is always right for the individual to do that which produces the most good. Among (...) the salient topics covered are: an account of the utilitarian function in society of generally accepted moral rules; a discussion of how we interpret existing moral rules and create new ones; and a defence of 'rule' utilitarianism against the charge that it either commits one to irrational rule worship, or collapses into a form of 'act' utilitarianism. This is a book about moral reasoning: how we actually reason and how we ought to reason. It defends a form of 'rule' utilitarianism whereby we must sometimes judge and act in moral questions in accordance with generally accepted rules, so long as the existence of those rules is justified by the good they bring about. (shrink)

Increasingly our society relies upon government regulatory agencies to protect its people, its institutions and its environment from the negative impacts of new technologies. These agencies are saddled with the task of deciding among strongly conflicting viewpoints represented by a wide range of interest groups and “value communities” within the society. When regulatory decisions are made some interests and values are protected while others are curtailed.

According to its author, Engineered Death is not a book about the morality of homicide but about intellectual self-consistency—in particular about the self-consistency of the “liberal” view of homicide. The “liberal” view is defined by Woods as the view that murder is morally wrong because, and only because, it is a violation of rights. He tells us that he is concerned to defend neither liberalism in general nor its notion of individual rights in particular, but only to work out the (...) implications of these assumptions for the problems of abortion, suicide, euthanasia, and senecide. It is only in this sense that Woods' disclaimer about the non-ethical nature of his book can be taken seriously. In every other respect it is a treatise on ethics. It puts forward and defends moral theses that are independent of, and in some cases even contrary to, traditional ethical liberalism. (shrink)

We confront the philosophical literature on fair division problems with axiomatic and game-theoretic work in economics. Firstly, we show that the proportionality method advocated in Curtis is not implied by a general principle of fairness, and that the proportional rule cannot be explicated axiomatically from that very principle. Secondly, we suggest that Broome’s notion of claims is too restrictive and that game-theoretic approaches can rectify this shortcoming. More generally, we argue that axiomatic and game-theoretic work in economics is an indispensable (...) ingredient of any theorizing about fair division problems and allocative justice. (shrink)

Philosophical theories of fairness propose to divide a good that several individuals have a claim to in proportion to the strength of their respective claims. We suggest that currently, these theories face a dilemma when dealing with a good that is indivisible. On the one hand, theories of fairness that use weighted lotteries are either of limited applicability or fall prey to an objection by Brad Hooker. On the other hand, accounts that do without weighted lotteries fall prey to three (...) fairness paradoxes. We demonstrate that division methods from apportionment theory, which has hitherto been ignored by philosophical theories of fairness, can be used to provide fair division for indivisible goods without weighted lotteries and without fairness paradoxes. (shrink)

The objective to which this manuscript is oriented to is focused on the analysis of interpersonal communication in sport. The multimodal essence of human nature adopts special characteristics in individual and team sports, given the roles that athletes adopt in different circumstances, depending on the contingencies that characterize each competition or each training session. Themixed methodsframework allows us to advance in the ways of integration between qualitative and quantitative elements, taking advantage of the proven possibilities of systematic observation, which we (...) can considermixed methodin itself, and which provides rigor and flexibility in the study of the communicative flow in sport. In any sport, the procedure followed by systematic observation may require direct observation, which is characterized by its high perceptiveness, or indirect observation, when it comes to verbal behavior or documentary material. In all cases, the procedure is structured in three macro-stages: QUAL-QUAN-QUAL. In this work we start from a conceptual positioning about interpersonal communication, to later show the sequential gear in sports about obtaining qualitative data, its transformation into other types of data that are still qualitative but have been structured, analyze them quantitatively, and return to a qualitative stage where the interpretation of the results is possible. This process ofquantitizingconstitutes the cornerstone that gives shape and structure to any research on interpersonal communication in sport that combines the fine nuances of qualitative data (a motor action, a gesture, an exclamation,…) with the power of robust quantitative data analysis suitable for the treatment of organized qualitative data, which will provide qualitativefeed-back. (shrink)

Like all typologies, the following study is a generalisation of forces inherent in the making of a situation — here the treatment of multilingualism by the colonial and post-colonial powers and their African successors, and the explanation given for the dichotomy. Whilst the expression ‘Afro-Saxons’ was used by Ali Mazrui of the followers of the Westminster pattern, the term is here employed in a wider sense to cover the colonial nations of Teutonic/Germanic descent — whereas the term ‘Afro-Romans’ has been (...) coined to counter-balance the Afro-Saxons, as the heirs to the Roman Empire, i.e. the Romance-speaking peoples on African soil. (shrink)

A history of western civilization as reflected in creation myths from the past two millennia also evaluates the debate about whether God created man or vice versa as it has been expressed by artists in a variety of disciplines, in a lavishly illustrated chronicle that traces a range of tales from Genesis to Ovid.

The important ‘no-envy’ fairness criterion has typically been attributed to Foley and sometimes to Tinbergen. We reveal that Jan Tinbergen introduced ‘no-envy’ as a fairness criterion in his article “Mathematiese Psychologie” published in 1930 in the Dutch journal Mens en Maatschappij and translated as “Mathematical Psychology” in 2021 in the Erasmus Journal for Philosophy and Economics. Our article accompanies the translation: we introduce Tinbergen’s 1930 formulation of the ‘no-envy’ criterion, compare it to other formulations, and comment on its significance for (...) the fairness literature in philosophy and economics. (shrink)