The world of John Dewey scholarship recently lost one of its most thoughtful contributors, and teachers of all kinds lost one of their most passionate and committed advocates. Philip W. Jackson was born in 1928 in Vineland, New Jersey, a locale known historically for its excellent grape-growing soil and veterinarian Arthur Goldhaft’s famous pledge to “put a chicken in every pot.” Jackson’s adoptive parents were, appropriately enough, chicken farmers, and, as the story goes, they noticed early on his indisputable knack (...) for singing and poetry recitation. Feeling very at home on the stage, the plucky six-year-old even tried his hand as a vaudevillian, performing a snake charmer act between reels at.. (shrink)

Foreword - The Honorable Gerald E. Ragan -- Introduction -- Code of Ethics [adopted by the International Association of Chiefs of Police] -- Ch. 1 Code of ethics -- Ch. 2 Practicality versus the code of ethics -- Ch. 3 Gratuities -- Ch. 4 Police solicitations -- Ch. 6 Personal matters -- Ch. 7 The jaded policeman -- Ch. 8 The administration of discipline -- Ch. 9 Where are we going? -- Epilogue -- Index.

In lieu of an abstract, here is a brief excerpt of the content:Aesthetic Experience and Education:Themes and QuestionsDeborah Kerdeman"Being with" music. Attentive responsiveness in teaching. Scholarly learning as engagement with beauty. Three evocative images of aesthetic experience come to light in the essays by Custodero, Hansen, and Neumann. From the musical play of children conducting imaginary orchestras to the vocational aspirations of adults who gaze through telescopes or study paintings at Chicago's Art Institute, aesthetic experience spans a range of (...) activities and ages. No matter the setting or moment, aesthetic experience vitalizes our lives with meaning and joy. Why this is so and what difference this makes for education emerge as overarching concerns in this set of papers. Addressing these issues, the authors articulate a number of commonthemes and reach similar conclusions about the nature and value of aesthetic experience.I want to identify and analyze key ideas that run throughout these essays. Doing so deepens our appreciation of the authors' insights and underscores the importance of the project they undertake. I also want to examine three questions that the essays suggest but do not develop. Exploring these questions, I hope to further enrich our understanding of aesthetic experience and its place in education.First and foremost, aesthetic experience for all three authors integrates multiple ways of knowing and enables individuals to perceive connections that they might otherwise overlook. According to Custodero, aesthetic experience harmonizes imagination, physicality, and "thinking-in-action." [End Page 88] Thinking-in-action, Custodero says, while "critical and consequential," is nonverbal and nonjudgmental — unifying rather than analytic. Synthesizing bodily movement, imagination, and thought, aesthetic experience reveals "surprise relationships between seemingly disparate phenomena." The theme of integration is echoed in Neumann's description of scholarly learning as aesthetic experience. Scholarly learning does not shun feeling or lived experience, Neumann writes. This way of knowing instead is "deeply emotional and personal." Insight fuses with emotion, enabling scholars to "feel the whole picture," as David the astronomer puts it in his interview with Neumann. For Hansen, aesthetic experience connotes heightened perception, a way of being that attends to nuances of gesture that would otherwise remain invisible. "The aesthetic highlights aspects of wonder and of beauty that emerge, spontaneously and unrehearsed," Hansen explains. A form of creativity, aesthetic perception combines with moral and intellectual understanding to fully embrace "the living dynamic gestalt" of teaching and learning.Aesthetic experience thus integrates mind, body, and emotion. Hansen links aesthetic experience to moral judgment as well. Integrating various ways of knowing, aesthetic experience enables individuals to perceive and understand relationships that pulse throughout the social and natural world. Such understanding is pleasurable, the authors agree.Aesthetic experience not only is integrative. It also is interactive. Custodero's musicians interact with instruments, musical scores, and other individuals. Neumann's scholars interact with ideas and scholarly materials. Hansen's preservice teachers interact with works of art, subject matter, students, and one another. Interacting with people and things, individuals become absorbed in what they are doing. "Being with" music is howCustodero puts it. Carmen, the professor of music in Neumann's essay, says that playing music well "is like a complete focus of oneness."Being absorbed in aesthetic interaction does not discount or dissolve the ability to make decisions or direct action. Aesthetic experience rather presumes and promotes "aesthetic agency," to borrow a phrase from Custodero. "To 'be in the moment,'" Custodero writes, "is to encounter the aesthetic — fully engaged in an activity for which one's individual contributions are perceived as vital." Hansen's description of aesthetic perception combines attentiveness and responsiveness in a "dynamic combination of patience, listening, and initiative." Neumann states that scholarly learning is an experience of "deep engrossment." Such engrossment does not extinguish the self, however. In the words of David the astronomer, feeling "the whole picture... is a combination of both what you see, sort of an instinctive or primal thing, and also your knowledge of what, you know, you put together." [End Page 89]The interactive nature of aesthetic experience thus signifies a kind of "agency-in-situ." Aesthetic experience is shaped or directed by the contribution and initiative of individuals. But individuals cannot act in advance of experience or know what to do, unless they are... (shrink)

As the expansion of the Internet and the digital formatting of all kinds of creative works move us further into the information age, intellectual property issues have become paramount. Computer programs costing thousands of research dollars are now copied in an instant. People who would recoil at the thought of stealing cars, computers, or VCRs regularly steal software or copy their favorite music from a friend's CD. Since the Web has no national boundaries, these issues are international concerns. The contributors-philosophers, (...) legal theorists, and business scholars, among others-address questions such as: Can abstract ideas be owned? How does the violation of intellectual property rights compare to the violation of physical property rights? Can computer software and other digital information be protected? And how should legal systems accommodate the ownership of intellectual property in an information age? Intellectual Property is a lively examination of these and other issues, and an invaluable resource for librarians, lawyers, businesspeople, and scholars. (shrink)

This paper explores public sentiment towards strike action among healthcare workers, as a result of their perceived inadequate pay. By analysing survey data collected in England between 2022 and 2023, the study focuses on NHS nurses and junior doctors, due to their critical role in delivering essential public services. Results indicate higher public support for strikes by nurses and junior doctors compared to other professions such as postal workers, teachers, rail workers, airport workers, civil servants and university lecturers. However, variation (...) in support for strikes by healthcare workers is observed across societal segments. Significant disparities in support are linked to individual political affiliations, left–right ideological positions and trust in the NHS. In short, nonconservative voters, individuals leaning towards left‐wing politics and those with greater trust in the NHS demonstrate higher likelihoods of supporting strikes by health workers. These findings carry implications for future strike decisions and highlight specific target groups for enhanced communication efforts to garner increased public support. (shrink)

While there has been extensive work on the textual realizations of climate change in the media, there has been little on the way such discourses are realized and promoted visually. This article addresses this using Multimodal Critical Discourse Analysis to examine a new collection of images from the globally operating Getty Images intended for use in promotions, advertisements and editorials. Getty is promoting this collection in terms of Green Issues being a `marketing opportunity'. In this article we consider the results (...) of these issues being recontextualized through this process, where they are shaped to fit the culture of branding. Analysis is of the images and the search terms where Getty lay out what can be said with the images. (shrink)

This article shares reflections from members of the community of philosophers of education in the United States and Canada who were invited to express their insights in response to the theme ‘Snaps...

We describe a strategy for integration of data that is based on the idea of semantic enhancement. The strategy promises a number of benefits: it can be applied incrementally; it creates minimal barriers to the incorporation of new data into the semantically enhanced system; it preserves the existing data (including any existing data-semantics) in their original form (thus all provenance information is retained, and no heavy preprocessing is required); and it embraces the full spectrum of data sources, types, models, and (...) modalities (including text, images, audio, and signals). The result of applying this strategy to a given body of data is an evolving Dataspace that allows the application of a variety of integration and analytic processes to diverse data contents. We conceive semantic enhancement (SE) as a lightweight and flexible process that leverages the richness of the structured contents of the Dataspace without adding storage and processing burdens to what, in the intelligence domain, will be an already storage- and processing-heavy starting point. SE works not by changing the data to which it is applied, but rather by adding an extra semantic layer to this data. We sketch how the semantic enhancement approach can be applied consistently and in cumulative fashion to new data and data-models that enter the Dataspace. (shrink)

In this article, I map current conceptions of cosmopolitanism and sketch distinctions between the concept and humanism and multiculturalism. The differences mirror what I take to be a central motif of cosmopolitanism: the capacity to fuse reflective openness to the new with reflective loyalty to the known. This motif invites a reconsideration of the meaning of culture as well as of the relations between home and the world.

Aristoteles' (384-322 f.Kr.) mange filosofisk-videnskabelige værker er blevet studeret og kommenteret i over 2.000 år, men aldrig så intensivt som i tiden mellem 1100 og 1600, hvor de var rygraden i den såkaldt "skolastiske" lærdomskultur, der skabte det europæiske universitetssystem. Der forskes stadig i Aristoteles verden over, men moderne fortolkere drager kun sjældent nytte af den rige ældre tradition. Denne bog beskriver og sammenligner fortolkningsmetoder og publikationsstrategier hos skolastikerne og nutidens aristotelikere. Der argumenteres for, at dele af den gamle metodik (...) med fordel kunne genoptages, og det vises, at der i konkrete tilfælde kan findes værdifulde fortolkningsforslag, som ikke ses i den nyere litteratur. (shrink)

In this writing, David Hansen illuminates the aesthetic, moral, and epistemic meaning of bearing witness to teaching and teachers by drawing upon a recently completed field-based endeavor that included extensive school visits. Hansen shows how bearing witness can bring the inquirer close to the truth of teaching. However, the witness must undertake ethical work to ready her- or himself for the task. Even such readiness, which must be continuously re-won on each occasion, guarantees nothing. The witness in (...) the classroom must work with faith, hope, and a deep sense of the worthwhileness of teaching. Hansen suggests that the witness's practice as well as testimony regarding the work can have a valuable influence on the consciousness, and conscience, of all who concern themselves with teaching and teachers. (shrink)

In this article, we describe a longitudinal inquiry into what it means to be a person in our contemporary world. Our method constitutes a dynamic, non-objectifying fusion of empirical and philosophical anthropology. Field-based anthropology examines actualities: how people lead their lives and talk about them. Philosophical anthropology addresses possibilities: who and what people could become in light of actualities while not being determined by them. We describe and illustrate our fieldwork in the classrooms of 16 teachers who work in New (...) York City public schools. We have sought in our observations to identify and think about signs or expressions of persons-in-the-making. We also touch on a series of dinner-discussions we have held with the teachers. These meetings have centered on the question of becoming a person in today’s political and cultural environment, and how education figures into the equation. Finally, we also describe the weekly meetings we have held as a research team, in which we engage the play of concepts and percepts. We close with remarks on the conceptual and existential ties that can link philosophy and fieldwork in schools. (shrink)

At a time when some are questioning the relevancy of business education in general, others are now asking whether MBA programs should be blamed for society’s declining trust in business and the numerous corporate ethical failures of recent decades. Whether the full blame lies with business schools or not, MBA instructors are actively seeking more effective ways to help students adopt more practical and ethical managerial paradigms. Because trust theory is simple and robust and outlines the basic mental processes that (...) drive economic exchange while simultaneously prioritizing ethical behavior, in this article, we argue that it is distinctively suited to operationalize stakeholder theory in the classroom, providing MBA students with both a principled and a practical foundation or thematic platform for their MBA coursework and subsequent careers. We also discuss potential challenges and limitations and provide recommendations for future research. (shrink)

Reimagining the call to teach: A witness to teachers and teaching, by David T. Hansen, Teachers College Press, 2021, 192 pp., USD29.95 (pbk), ISBN 978-0807765463David Hansen and the call the teach:...

In Visions of Statesmanship: A Statesman's Imagination and Autonomy, I provide a critical examination of the figure of the statesman as it has been presented in the philosophical reflections of three key thinkers: Plato, Yannis Markrygiannis, and Cornelius Castoriadis.

Bearing witness is a familiar if diversely employed concept. On the one hand, it concerns the accuracy and validity of practical affairs, for example in a court of law, at a wedding, or in a law office. On the other hand, the term can embody powerful religious, social, and/ or moral meaning, whether in bearing witness to historical trauma and human suffering, or in paying heed to everyday, seemingly ordinary aspects of nature and of human life. In this article, we (...) address the question of what renders a witness trustworthy. We characterize ethical and epistemic constituents of witnessing. We examine the work of several exemplary witnesses: W. G. Sebald, Saidiya Hartman, Jonathan Lear, Etty Hillesum, and John Berger alongside Jean Mohr. These sources help us think about the education of a person who aspires to bear witness, whether it be to traumatic events or to quotidian life in educational or other settings. We present criteria of trustworthiness that can support reflection on what we take to be the important place of bearing witness in educational inquiry and practice. (shrink)

It is a truism that the person in the role of teacher matters. Students learn this truth very early in school. Teachers’ testimonials underscore its reality. School administrators relearn it every time they think about collegiality. These commonplaces attest to the truth that it is persons, not roles as such, who educate, or who fail to do so, as the case may be. It takes a human being to bring to life the many-sided nature of the role.As obvious as these (...) points may appear, they beg the question of what it means to be a person in the role of teacher. What does it mean to invest one’s person in the role? What does it mean to allow the role to affect the very person one is becoming? What does it mean to fuse person... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Creativity in Teaching and Building a Meaningful Life as a TeacherDavid T. HansenMy point of departure in this essay is the idea that creativity in teaching often has less to do with inventiveness per se than it does with responsiveness. To draw on terms from John Dewey, creative teachers "rise to the needs of the situation" presented in the educational setting.1 They respond well to circumstances not because they (...) necessarily have the pedagogical equivalent of Twyla Tharp's talent for choreography or B.B. King's brilliance on the blues guitar; rather, I want to suggest that creative teachers, at least in many cases, "rise" and do what is needed because they have learned to pay attention both to students and to the subject(s) at hand. In other words, I propose that we consider the idea that creativity in teaching often manifests itself most vividly, if also subtly, in a kind of ongoing attentiveness, by which I mean a dynamic combination of patience, listening, and initiative.I will begin the discussion by first sketching a conception of creativity in teaching centered around the idea of attentiveness. Then I address two [End Page 57] consequences of this conception. The first is that the most suitable models of good practice for new teachers to start with are not the profession's versions, presuming such exist, of Pablo Picasso, Marie Curie, or Michael Jordan. I do not mean that it is uniformly inappropriate to place such models in front of teacher candidates, any more than it would be wrong to put before art students the work of a Cassatt or Rembrandt. However, I will argue that among the best and most consequential initial models are those experiences in which teacher candidates themselves truly listened to the doings of the world around them and heeded what was said, whether the latter "spoke" in the form of a work of art, a human voice or gesture, or the play of wind in the trees. If new teachers take seriously this kind of experience, they can gain a valuable perspective for approaching the long and often difficult process of appreciating teaching's details and engaging them in educational settings. I illustrate these claims by examining a field-based activity that was part of a teacher education program I used to direct.The second consequence of the conception of creativity in teaching I will put forward points to the title of this essay. If new teachers deepen their ability to pay attention and to engage in creative work, they position themselves to receive one of teaching's primary offerings to its practitioners, namely, a life of meaning."Ordinary" Pedagogical CreativityCreativity in teaching can take many forms. We witness it in the structuring of an artful lesson plan; in the logic, flow, and pacing of a dynamic lecture; or in a timely and evocative example or illustration the teacher employs to clinch a point in the midst of a class. All of this is familiar and an important, indeed indispensable, way to think about good teaching. Creativity in practice is associated here, among other things, with notions of expertise and of knowledge gained through experience.However, I want to add to this portrait the notion that creativity in practice can also spring from responsiveness. Rather than issuing solely from what the teacher brings to the educational setting — consider again terms such as expertise and knowledge — creativity can point to what the teacher is capable of deriving or drawing from it. Creativity as responsiveness denotes a form of openness to the setting, which may or may not complement or fit harmoniously with what is preset, prefigured, or anticipated. Experienced teachers would be the first to say that there are times when it becomes educationally vital to shelve a preset plan. There are times when one form of creativity in teaching, embodied in a well-wrought lesson plan, must give way to another form, embodied in what I am calling responsiveness. The art of teaching consists, in part, of balancing these expressions of pedagogical creativity.Let me share the following vignette as a basis for elucidating this point. One morning in March 2002, during which... (shrink)

In this article, I seek to illuminate the texture of moral experience. I pursue that aim through a close reading of David Lean's film, Brief Encounter, produced in 1946. The chief protagonist in the film undergoes a moral odyssey that reveals and tests all that she has understood about how to conduct a life. Her experience sheds light on the constituents of an individual moral sensibility as well as how its enactment appears in practice when one confronts a heartfelt (...) difficulty. I argue that moral experience is best understood through the idiom of narrative and character, rather than through ethical language that places formal or universal principle at the center of the moral life. In the workshop of the moral self, as Lean's protagonist reveals, the task is not to fashion or take on universal principles but rather to cultivate virtuous relations with other people in the here-and-now. (shrink)

If stem cell-based therapies are developed, we will likely confront a difficult problem of justice: for biological reasons alone, the new therapies might benefit only a limited range of patients. In fact, they might benefit primarily white Americans, thereby exacerbating long-standing differences in health and health care.

Some of the authors of the essays on Chinese philosophers prefer the pin yin system of romanization for Chinese names and words, while others prefer the Wade‐Giles system. Given that both systems are in wide use today, important names and words are given in both their pin yin and Wade‐Giles formulations. The author's preference is printed first, followed by the alternative romanization within brackets.

In the context of the highly contested discourse of posthumanism, this essay examines Mark Hansen’s attempt to give a robust account of technology in its extra-linguistic dimension by evincing an ‘‘‘originary’’ coupling of the human and the technical’ that grounds experience as such (Hansen, 2006a: 9). Specifically, I argue that Hansen’s perspective is haunted by the representational logic that it moves against. In this, I do not repudiate Hansen’s argument as such, but rather reject one of (...) its central underlying implications: that the extra-discursive materiality of technology might be accessed, linguistically, without attaching a meaning to it that is foreign to this materiality. To this end, the essay begins with an examination of technesis as it is initially developed by Hansen, demonstrating the necessity from which it sprang, the contribution that Hansen’s reading makes, and its ultimate limitations. From here, the essay articulates Hansen’s argument for an affective topology of the senses, corroborating the increased importance of digital technologies in this perspective through a brief comparison of Roberto Lazzarini’s ‘skulls’ (as read by Hansen) and my own piece ‘Sound’. Finally, this comparison pivots the essay towards a critical analysis of Hansen’s account of primary tactility that demonstrates its dependence on the (representational) logic of language. In closing, then, I argue that what is accomplished by Hansen’s putting-into-discourse of technesis is, paradoxically, a re-staging of the constitutive ambivalence of deconstruction that reinvigorates the posthumanist elements of that discourse. (shrink)

The paper considers contemporary models of presumption in terms of their ability to contribute to a working theory of presumption for argumentation. Beginning with the Whatelian model, we consider its contemporary developments and alternatives, as proposed by Sidgwick, Kauffeld, Cronkhite, Rescher, Walton, Freeman, Ullmann-Margalit, and Hansen. Based on these accounts, we present a picture of presumptions characterized by their nature, function, foundation and force. On our account, presumption is a modal status that is attached to a claim and has (...) the effect of shifting, in a dialogue, a burden of proof set at a local level. Presumptions can be analysed and evaluated inferentially as components of rule-based structures. Presumptions are defeasible, and the force of a presumption is a function of its normative foundation. This picture seeks to provide a framework to guide the development of specific theories of presumption. (shrink)

This article reviews the edited volume “Evolvability: A Unifying Concept in Evolutionary Biology?” through biological and philosophical lenses. The book provides diverse angles on evolvability, which is affected by various hierarchical levels, timescales, and types of variation, thus moving beyond a purely genomics perspective. Evolvability is important to biosemiotics because understanding the dynamics of topological genotype spaces could help one better comprehend the phenotypic spaces of meaning, as developmental codes and interrelations can influence the emergence of biological novelty over time. (...) This book is successful in provoking thought on evolvability's role as both a product and a driver of evolutionary innovations and explores the philosophical implications of how evolution has the capacity to generate novel forms of meaning. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:In Dialogue:The Principle of Civility in Academic DiscourseForest HansenSeveral months ago New York Times columnist David Brooks addressed the lack of civility in recent public discourse. "So... you get narcissists who believe they or members of their party possess direct access to the truth.... You get people who prefer monologues to dialogue.... You get people who... loathe their political opponents."1One might think that by contrast academia, and especially (...) academic publications, would provide a bastion of civil discourse. Alas, even academia has been infiltrated. At least it so appears to me when I read some of what has been recently published in the name of the philosophy of music education.I find that disheartening.However one defines "philosophy," it minimally entails raising questions whose answers are reasonably debatable. The key word here is "reasonably." Those who are committed to philosophical activity criticize positions they oppose by formulating arguments, giving examples, calling on accepted facts, clarifying the meaning of terms, and bringing to bear the principles of formal and informal logic. And thus they open themselves to counter-criticism of the same [End Page 198] sort. Nowhere in this enterprise is there need—or room—for invective, sarcasm, name-calling, ad hominems, or any other kind of personal abuse. One might call this The Principle of Civility in Academic Discourse.Philosophy differs in this respect from polemics. In one of its senses "polemics" means "the art or practice of disputation or controversy," and so seems a close cousin to philosophy. However, while "philosophy" traces its etymological roots to "love" and "wisdom," "polemics" is derived from "war." Polemics is a kind of verbal warfare. Typically polemicists are willing to use any tool at their disposal—even underhanded ones—to "win" the war of ideas. Polemics in this usual sense dispenses with objectivity and fairness (though it may make such a pretense). In fact, people who mount personal attacks thereby reveal their lack of philosophical tools and diminish their argument.Distinguishing philosophy from polemics does not mean that all philosophical claims are equal. Some positions are stronger than others, some weaker. Some can be dismissed relatively out of hand if they are illogical or do not square with normal experience. But even when positions are inadequate, the persons who advance the positions deserve to be treated with courtesy, respect, and collegiality.Typically, people trained in philosophy assimilate this principle as a matter of course. They have learned that over the centuries great minds have disagreed about every philosophical issue—whether the make-up of ultimate reality, the nature and sources of knowledge, the existence of god, the justification of morality. So too with what the nature of music is, what music should be taught and how, what is the purpose of music education.No one has a corner on the answers to such questions. The floor should always be open to debate—to consideration of new proposals and reconsideration of old ones. In disciplines where some matters are more or less settled (as in natural science and mathematics), such arguments disappear and new quests hope to find new settled answers. But in philosophy, more fundamentally than in any other traditional academic discipline, the discussion, the reasoned argumentation, is ongoing.Many years ago Douglas Morgan, in his essay "Must Art Tell the Truth"2 eloquently captured this spirit of philosophy:Philosophy is itself to be conceived as an invitational, dialectical activity rather than as any system of dicta. A philosopher can be thought of as [one] who, far from commanding assent with any thunderous barrage of argumentative artillery, invites you to think [about] the world or some aspect of it in a somewhat different way. "Come in," [the philosopher] says cordially, "and welcome. Sit down. Let me mix you an idea. Sip this thought, and tell me how your own experience looks. If you should find my way of construing our [End Page 199] world unappetizing or unpromising, pray show me your way. Let us once again in the good old Greek way, dia-lego, talk it through together."Finally, The Principle of Civility in Academic Discourse ought to be conveyed in our classrooms, as we foster new generations in... (shrink)

In his Convention David Lewis defined conventions as behavioural regularities instantiating proper coordination equilibria made salient by precedent and operational by this being common knowledge. While later proponents of game theoretical approaches in the study of convention have agreed on dropping Lewis’ eccentric ‘coordination’ requirement as well as that of common knowledge, they are confused as to whether conventions should be regarded as proper thereby precluding mixed equilibria. In this paper I argue that mixed equilibria may not be conventions, (...) but also suggest that the reason for this reveals that though common knowledge is not necessary for a convention to operate, it may be utilized to identify the conventional aspect of a given practice. (shrink)

Emotion dysregulation (ED) is a vulnerability factor for affective disorders that may originate from deficits in cognitive control (CC). Although measures of ED are often designed to assess trait-like tendencies, the extent to which such measures capture a time-varying (TV) or state-like construct versus a time-invariant (TI) or trait-like personality characteristic is unclear. The link between the TV and TI components of ED and CC is also unclear. In a 6-wave, 5-month longitudinal study, community participants (n = 1281) completed the (...) Difficulties in Emotion Regulation Scale (DERS-16), a commonly used measure of ED and measures of CC. A latent variable (trait-state-occasion) model showed that the proportion of TI factor variance (.80) was greater than the TV factor variance (.19). Although TV factor stability was significant, the coefficients were small in magnitude. Furthermore, regression weights for the ED TI factor (average β = −.62) were significant and larger than those for the TV factor (average β = −.10) in predicting latent CC at each of the six-time points. These findings suggest that ED, as assessed by the DERS-16, is largely TI and this TI component is more strongly linked to CC than the TV component. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:In Dialogue:The Principle of Civility in Academic DiscourseForest HansenSeveral months ago New York Times columnist David Brooks addressed the lack of civility in recent public discourse. "So... you get narcissists who believe they or members of their party possess direct access to the truth.... You get people who prefer monologues to dialogue.... You get people who... loathe their political opponents."1One might think that by contrast academia, and especially (...) academic publications, would provide a bastion of civil discourse. Alas, even academia has been infiltrated. At least it so appears to me when I read some of what has been recently published in the name of the philosophy of music education.I find that disheartening.However one defines "philosophy," it minimally entails raising questions whose answers are reasonably debatable. The key word here is "reasonably." Those who are committed to philosophical activity criticize positions they oppose by formulating arguments, giving examples, calling on accepted facts, clarifying the meaning of terms, and bringing to bear the principles of formal and informal logic. And thus they open themselves to counter-criticism of the same [End Page 198] sort. Nowhere in this enterprise is there need—or room—for invective, sarcasm, name-calling, ad hominems, or any other kind of personal abuse. One might call this The Principle of Civility in Academic Discourse.Philosophy differs in this respect from polemics. In one of its senses "polemics" means "the art or practice of disputation or controversy," and so seems a close cousin to philosophy. However, while "philosophy" traces its etymological roots to "love" and "wisdom," "polemics" is derived from "war." Polemics is a kind of verbal warfare. Typically polemicists are willing to use any tool at their disposal—even underhanded ones—to "win" the war of ideas. Polemics in this usual sense dispenses with objectivity and fairness (though it may make such a pretense). In fact, people who mount personal attacks thereby reveal their lack of philosophical tools and diminish their argument.Distinguishing philosophy from polemics does not mean that all philosophical claims are equal. Some positions are stronger than others, some weaker. Some can be dismissed relatively out of hand if they are illogical or do not square with normal experience. But even when positions are inadequate, the persons who advance the positions deserve to be treated with courtesy, respect, and collegiality.Typically, people trained in philosophy assimilate this principle as a matter of course. They have learned that over the centuries great minds have disagreed about every philosophical issue—whether the make-up of ultimate reality, the nature and sources of knowledge, the existence of god, the justification of morality. So too with what the nature of music is, what music should be taught and how, what is the purpose of music education.No one has a corner on the answers to such questions. The floor should always be open to debate—to consideration of new proposals and reconsideration of old ones. In disciplines where some matters are more or less settled (as in natural science and mathematics), such arguments disappear and new quests hope to find new settled answers. But in philosophy, more fundamentally than in any other traditional academic discipline, the discussion, the reasoned argumentation, is ongoing.Many years ago Douglas Morgan, in his essay "Must Art Tell the Truth"2 eloquently captured this spirit of philosophy:Philosophy is itself to be conceived as an invitational, dialectical activity rather than as any system of dicta. A philosopher can be thought of as [one] who, far from commanding assent with any thunderous barrage of argumentative artillery, invites you to think [about] the world or some aspect of it in a somewhat different way. "Come in," [the philosopher] says cordially, "and welcome. Sit down. Let me mix you an idea. Sip this thought, and tell me how your own experience looks. If you should find my way of construing our [End Page 199] world unappetizing or unpromising, pray show me your way. Let us once again in the good old Greek way, dia-lego, talk it through together."Finally, The Principle of Civility in Academic Discourse ought to be conveyed in our classrooms, as we foster new generations in... (shrink)

The first section of this paper introduces talk about absolutely everything -- the world as a totality -- as an integral element in the project of natural theology, as it has been presented by Fergus Kerr and Denys Turner respectively. The following section presents talk about the world as a totality of facts as a theme in philosophical logic and outlines a problem it has given rise to there. After confronting the solution originally suggested by Bertrand Russell and defended by (...) David Armstrong, the paper points to key elements of the solution presented by Wittgenstein in Tractatus Logico-Philosophicus. I show how Wittgenstein’s answer to the question of unrestricted quantification draws on his notion of showing and the inexpressible. Against this background, the concluding section draws attention to an important difference in ambition between Kerr’s and Turner’s description of the prospects for natural theology. (shrink)

_Humanesis_ critically examines central strains of posthumanism, searching out biases in the ways that human–technology coupling is explained. Specifically, it interrogates three approaches taken by posthumanist discourse: scientific, humanist, and organismic. David Cecchetto’s investigations reveal how each perspective continues to hold on to elements of the humanist tradition that it is ostensibly mobilized against. His study frontally desublimates the previously unseen presumptions that underlie each of the three thought lines and offers incisive appraisals of the work of three prominent (...) thinkers: Ollivier Dyens, Katherine Hayles, and Mark Hansen. To materially ground the problematic of posthumanism, _Humanesis_ interweaves its theoretical chapters with discussions of artworks. These highlight the topos of sound, demonstrating how aurality might produce new insights in a field that has been dominated by visualization. Cecchetto, a media artist, scrutinizes his own collaborative artistic practice in which he elucidates the variegated causal chains that compose human–technological coupling. _Humanesis_ advances the posthumanist conversation in several important ways. It proposes the term “technological posthumanism” to focus on the discourse as it relates to technology without neglecting its other disciplinary histories. It suggests that deconstruction remains relevant to the enterprise, especially with respect to the performative dimension of language. It analyzes artworks not yet considered in the light of posthumanism, with a particular emphasis on the role of aurality. And the form of the text introduces a reflexive component that exemplifies how the dialogue of posthumanism might progress without resorting to the types of unilateral narratives that the book critiques. (shrink)

Philosophy of education has often endured a fraught relationship with programmes of teacher preparation. The importance of philosophical inquiry and understanding for teachers has frequently been n...

The stories we tell of psychiatric disability1 and gender play a crucial role not only in the experience of psychiatric disorders, but in who disordered individuals are in the most literal sense. Recent theories of the self—so-called narrative self-constitution views, or “narrative theories”—contend that the self is, fundamentally, constituted by a narrative one tells about oneself. Furthermore, this narrative almost certainly absorbs elements from surrounding cultural scripts. Thus, narrative self-constitution views can shed light on some of the ways in which (...) cultural... (shrink)

This book review outlines and comments on the ten sections of Robert Allinson’s edited collection, Understanding the Chinese Mind: The Philosophical Roots. It begins with John E. Smith, whose essay presents three types of intercultural scholarly occurrences: parallels and agreements, divergences, and conflict. Next is Robert Neville, who discusses common ontological and cosmological themes in Confucianism, Daoism, and Sinicized Buddhism. General themes are then tied to Plato and the mystical side of Western monotheistic religions. In the following essay, Chad (...) class='Hi'>Hansen discusses his interpretation of the Chinese theory of language, suggesting that the prescriptive and socializing nature of the Chinese language make for a radically different conceptions of language and mind from Western theories (except functionalist theories), one in which concerns for truth are secondary. In response to Hansen, Christoph Harbsmeier draws on Chinese classical philosophy to argue that a concern for truth is central in the Chinese canon. The reviewer then comments on the limitations of Harbsmeier’s critique, which adopts Tarski’s ‘T schema’ of truth to assess notions of truth in Chinese classical philosophy. Continuing with the essays, Chung-ying Cheng compares Chinese and Western metaphysics on the Parmenidean problem of change. Drawing mainly from Xunzi, Antonio Cua sets up a dialogue between Confucianism and Anglo-American moral philosophy on the function and justification of ritual code. Kuang-ming Wu compares and contrasts prominent Chinese and Western approaches to the apprehension of beauty in the arts, the former being heavily analytical and prone to universal generalizations and the latter being more adumbrative and contextualized. The reviewer then comments on Wu’s apparent omission of the difference between a Western experience of beauty and Western philosophizing about the experience of beauty. The last essay, Lao Sze-kwang suggests that the difference between the practical, “orientative” direction of Chinese philosophy which aims at effecting change in the self or the world and the highly theoretical slant of Western philosophy as an absolute difference between the two canons, a difference which the reviewer welcomes but at the same time pulls back from any claims of absoluteness. Finally, the book review turns to Allinson’s introduction, which reflects on the multiplicity of perspectives in both Western and Chinese mind and, like Sze-kwang, draws attention to the higher degree of emphasis that Chinese philosophy places on practice, explaining the difference in part in terms of the propensity of Chinese philosophers to envision humanity as in or capable of regaining fundamental harmony with the cosmos. The reviewer concludes with suggestions for further dialogues. (shrink)

Critique of idealistic naturalism: methodological pollution in the main stream of American philosophy, by D. Riepe.--Ex nihilo nihil fit: philosophy's "starting point," by D. H. DeGrood.--An historical critique of empiricism, by J. E. Hansen.--Epilogue on Berkeley, by R. W. Sellars.--Mandala thinking, by A. Mackay.--An empirical conception of freedom, by E. D'Angelo.--Heidegger on the essence of truth, by M. Farber.--Minding as a material force, by H. L. Parsons.--The crisis of the 1890's and the shaping of twentieth century America, by R. (...) B. Carson.--Ideology, scientific philosophy, and Marxism, by J. Somerville.--Marx and critical scientific thought, by M. Marković.--Experimentalism extended to politics, by E. Guevara.--The unity of opposites: a dialectical principle, by V. J. McGill and W. T. Parry.--A need definition of "value," by R. Handy.--Alienation and social action, by A. Schaff.--Naturalism in the Tao of Confucius and Lao Tzu, by D. H.-F. Poe.--Bibliography (p. 260-269). (shrink)