The straightforward guide to the new Canon EOS Rebel T2i/550D Popular tech blog Gizmodo.com called the Canon EOS Rebel T2i/550D "an incredible camera – everything a first DSLR should be." With 1080p digital video capability and an 18 megapixel sensor that improves low-light shooting all for under $900, the accolades are well-earned. And for less than $30, you can learn how to maximize your digital photography experience! Packed with more than 300 color photos and 100 color screen captures throughout, this (...) beginner book walks you through the camera’s controls, features, and shooting modes. If you're new to the Canon EOS Rebel T2i/550D, this fun and friendly guide shifts you out of automatic mode and helps you shoot memorable digital photos. Aimed at first-time dSLR users looking for a guide that clearly and patiently explains the features and controls of the Canon EOS Rebel T2i/550D Explores the on-board controls and situational shooting Addresses using live view and playback modes Explains dialing in exposure and lighting controls Details how to edit, print, post online, and other ways to share images Spells out how to manipulate focus and color controls Canon EOS Rebel T2i/550D For Dummies delivers a straightforward look through the lens of your dSLR! (shrink)

The promise of a free, high-quality public education is supposed to guarantee every child a shot at the American dream. But our widely segregated schools mean that many children of color do not have access to educational opportunities equal to those of their white peers. In Integrations, historian Zoë Burkholder and philosopher Lawrence Blum investigate what this country’s long history of school segregation means for achieving just and equitable educational opportunities in the United States. Integrations focuses on multiple marginalized (...) groups in American schooling: African Americans, Native Americans, Latinxs, and Asian Americans. The authors show that in order to grapple with integration in a meaningful way, we must think of integration in the plural, both in its multiple histories and in the many possible definitions of and courses of action for integration. Ultimately, the authors show, integration cannot guarantee educational equality and justice, but it is an essential component of civic education that prepares students for life in our multiracial democracy. (shrink)

Humans massively depend on communication with others, but this leaves them open to the risk of being accidentally or intentionally misinformed. To ensure that, despite this risk, communication remains advantageous, humans have, we claim, a suite of cognitive mechanisms for epistemic vigilance. Here we outline this claim and consider some of the ways in which epistemic vigilance works in mental and social life by surveying issues, research and theories in different domains of philosophy, linguistics, cognitive psychology and the social sciences.

Dan Zahavi engages with classical phenomenology, philosophy of mind, and a range of empirical disciplines to explore the nature of selfhood. He argues that the most fundamental level of selfhood is not socially constructed or dependent upon others, but accepts that certain dimensions of the self and types of self-experience are other-mediated.

In his recent book ‘Kant and the Mind’ Andrew Brook makes a distinction between two types of selfawareness. The first type, which he calls empirical self-awareness, is an awareness of particular psychological states such as perceptions, memories, desires, bodily sensations etc. One attains this type of self-awareness simply by having particular experiences and being aware of them. To be in possession of empirical self-awareness is, in short, simply to be conscious of one’s occurrent experience. The second type of self-awareness he (...) calls apperceptive self-awareness. This type of self-awareness entails an awareness of oneself as the subject of experience. For this type of self-awareness to obtain, it would not be enough merely to be conscious of, say, an occurrent perception of a chair, one would also have to be aware that it was oneself who was perceiving the chair. And as Brook adds, when I am self-aware in this way, I am not only aware of being the subject of a single experience, but also aware of myself as the common subject of other psychological states (Brook, 1994: 55-57). I find Brook’s distinction illuminating, but it raises a question which I would like to pursue in this paper. When we speak of self-awareness, do we then necessarily also speak of a self, is there so to speak always a self involved in self-awareness, or is it rather the case, as Brook’s notion of empirical selfawareness might suggest, that there are types of self-awareness which are ‘selfless’, or to use two other related terms ‘subjectless’ or ‘non-egological’? Is self-awareness always to be understood as an awareness of a self, or can it be understood simply as the awareness which a specific experience has of itself? Ultimately, I believe an answer to these questions are important, both when it comes to an understanding of what exactly self-awareness amounts to, and also when it comes to a proper understanding of what a self is.. (shrink)

There is a paucity of treatment options for cognitively normal individuals with drug resistant genetic generalized epilepsy. Centromedian nucleus of the thalamus deep brain stimulation may be a viable treatment for GGE. Here, we present the case of a 27-year-old cognitively normal woman with drug resistant GGE, with childhood onset. Seizure semiology are absence seizures and generalized onset tonic clonic seizures. At baseline she had 4–8 GTC seizures per month and weekly absence seizures despite three antiseizure medications and vagus nerve (...) stimulation. A multidisciplinary committee recommended off-label use of CM DBS in this patient. Over 12-months of CM DBS she had two GTC seizure days, which were in the setting of medication withdrawal and illness, and no GTC seizures in the last 6 months. There was no significant change in the burden of absence seizures. Presently, just two studies clearly document CM DBS in cognitively normal individuals with GGE or idiopathic generalized epilepsy [in contrast to studies of cognitively impaired individuals with developmental and epileptic encephalopathies ]. Our results suggest that CM DBS can be an effective treatment for cognitively normal individuals with GGE and underscore the need for prospective studies of CM DBS. (shrink)

The contributors set out to demonstrate the influence of the computer - not just in the philosophy of mind, but also in epistemology, metaphysics, logic and the philosophy of mathematics. Even ethics and ethical reasoning have been explored through the use of the computer.

The alleged for-me-ness or mineness of conscious experience has been the topic of considerable debate in recent phenomenology and philosophy of mind. By considering a series of objections to the notion of for-me-ness, or to a properly robust construal of it, this paper attempts to clarify to what the notion is committed and to what it is not committed. This exercise results in the emergence of a relatively determinate and textured portrayal of for-me-ness as the authors conceive of it.

The aim of this volume is to discuss recent research into self-experience and its disorders, and to contribute to a better integration of the different ...

Ray and Cooper (2024) present a clear and compelling argument for giving greater prioritization to environmental injustice in the work we do as bioethicists. Their discussion of justice and vulnera...

The text surveys the development of the debate between Zahavi and Brough/Sokolowski regarding Husserl’s account of inner time-consciousness. The main arguments on both sides are reconsidered, and a compromise is proposed.

What does the fact that we feel shame tell us about the nature of self? Does shame testify to the presence of a self-concept, a self-ideal, and a capacity for critical self-assessment, or does it rather, as some have suggested, point to the fact that the self is in part socially constructed? Should shame primarily be classified as a self-conscious emotion, is it rather a distinct social emotion, or might this forced alternative be misguided? In the chapter, I contrast certain (...) prevalent cognitivist accounts of shame with different proposals that can be found in the phenomenological tradition and ultimately argue that prototypical forms of shame provide vivid examples of other-mediated forms of self-experience. (shrink)

I wish here to consider a certain type of argument often produced as a refutation of ethical egoism. Such an argument asks us to consider a situation in which the interests of two people conflict. It is then pointed out that the consequence of applying both ethical egoism and some widely accepted conceptual truth concerning the moral words to this situation is in some way ‘absurd’. Ethical egoism is therefore to be rejected. My strategy, in trying to show that this (...) kind of argument is unsound, is this: I will first produce a simple refutation of ethical egoism of my own; I will show why it is unsound; I will try to show that these other arguments fail in the same way. (shrink)

In contemporary discourse, different conceptions of the conscience abound. Aquinas and Calvin had similar yet distinct accounts of the conscience and its role in Christian ethical formation. Upon close inspection, both struggle to account fully and consistently for the effects of the fall and its impact on human reason. In response to some of the weaknesses observed in these accounts, Bonhoeffer’s reflections on the conscience offer a more helpful way forward that accounts for the Fall’s effects on human rationality. In (...) addition, his work also offers guidelines for navigating the internal voices and concerns of fallen humanity, ultimately pointing the Christian to the Word of Christ as the final judge and justifier. Finally, his formulations can provide a fuller set of instructions for people doing the spiritual disciplines and navigating their internal world in prayer. (shrink)

Computing as a science is the study of computers, both the hardware and their programs, and all that goes with them (Newell and Simon 1976). The philosophy of computer science is concerned with problems of a philosophical kind raised by the discipline's goals, fundamental ideas, techniques or methods, and findings. It parallels other parts of philosophy ‐ for example, the philosophy of economics or linguistics or biology ‐ in primarily considering problems raised by one discipline, rather than issues raised by (...) a group of disciplines, as does the philosophy of science in general. (shrink)

Hong Kong’s non-white ethnic minorities – including its Filipina residents – are often described in media and policy discourses as a unified group. Speaking back to this misconception, in this article we describe the gendered experiences of two 23-year old Filipinas born and raised in Hong Kong through what Claudia Mitchell has described as girl method – research with girls for girls and about girls’ concerns – in our case producing visual depictions of girlhood in cellphilms and collaborative writing. We (...) write together as co-researchers to extend participatory approaches to research dissemination as we make sense of the changing political situation in Hong Kong in the years since our first collaboration in 2015. Through a polyvocal – many voices writing together – reflection on a cellphilm production project on identities and belonging four years later, we argue that Filipina identity in Hong Kong is complex and multifarious, and we aim to disseminate knowledge by and for Filipina Hong Kongers that speaks back to the erasure of their experiences within larger discourses about Filipinas, gender, and activism in Hong Kong. (shrink)

In a much-discussed article on fair grading, Daryl Close said that impartial and consistent grading of students forbids practices like grading on a curve and dropping the lowest grade. I show—negatively—that impartiality and consistency don’t forbid these practices. I also show—positively—that some other conditions on fair and reasonable grading do rule out grading on a curve and dropping the lowest grade.