Eye movements during mental imagery are not epiphenomenal but assist the process of image generation. Commands to the eyes for each fixation are stored along with the visual representation and are used as spatial index in a motor‐based coordinate system for the proper arrangement of parts of an image. In two experiments, subjects viewed an irregular checkerboard or color pictures of fish and were subsequently asked to form mental images of these stimuli while keeping their eyes open. During the perceptual (...) phase, a group of subjects was requested to maintain fixation onto the screen's center, whereas another group was free to inspect the stimuli. During the imagery phase, all of these subjects were free to move their eyes. A third group of subjects (in Experiment 2) was free to explore the pattern but was requested to maintain central fixation during imagery. For subjects free to explore the pattern, the percentage of time spent fixating a specific location during perception was highly correlated with the time spent on the same (empty) locations during imagery. The order of scanning of these locations during imagery was correlated to the original order during perception. The strength of relatedness of these scanpaths and the vividness of each image predicted performance accuracy. Subjects who fixed their gaze centrally during perception did the same spontaneously during imagery. Subjects free to explore during perception, but maintaining central fixation during imagery, showed decreased ability to recall the pattern. We conclude that the eye scanpaths during visual imagery reenact those of perception of the same visual scene and that they play a functional role. (shrink)

Name der Zeitschrift: Kierkegaard Studies Yearbook Jahrgang: 20 Heft: 1 Seiten: 55-78.

Owen’s writings on this subject helps us to see in a profound way that every aspect of Christ’s work is based upon an act of divine love and good pleasure in which Christ has come to us in order to restore us to fellowship with God. The Divine counsel stands at the basis of Owen understanding of Christ mediatorial work. In all their aspects, Owen’s Christological reflections represent a restatement of orthodox Christology which stands in fundamental continuity with the Reformed (...) tradition, particularly in its use of the threefold office of Christ. What emerges in Owen regarding Christ as Mediator is positively shaped by the intratrinitarian relations defined by the covenant of redemption and the three-fold office of Christ as prophet, priest, and king which preserve both, the historical and the eternal dimensions. There is nothing more demanded from the church of the present day than the revival of the idea the we live in him who is our High Priest in heaven. (shrink)

This study intends to show that the question whether faith can be justified without proofs can be resolved by importing ideas from Kierkegaard’s and Plantinga’s affirmative take on the matter. There is a deep similarity between the way they understand belief in God and belief in Christianity: for both the first is considered universal human knowledge and the second seen as a gift from God. Against the charge that such an understanding is irrational Plantinga offers an externalist epistemological model which (...) allows those beliefs to be warranted. The authors also share the modern idea that there is an objective truth, combining it with the postmodern stance that no method exists which would guarantee access to it. A specific contribution on Kierkegaard’s part to the understanding of the rationality of transitions toward a Christian stage of existence is to show in detail the way in which such transitions are mediated through inwardnes - a perspective akin to Michael Polanyi’s scientific epistemology. One can see in both authors not only a deep commonality of ideas, but also a remarkable way in which their understandings augment each other. Whereas Plantinga’s inquiry contributes to the rational plausibility of a “Justified Faith without Reasons” project, Kierkegaard’s venture balances such a logical-analytic effort with a deep existential inquiry. (shrink)

In this article we intend to present Alvin Plantinga’s epistemology by showing the way in which its central concepts: the Reidian foundationalism, the partial critique of evidentialism, warrant, proper function, reliability and externalism - are logically interrelated. A section of this article is reserved to the critiques of his account of warrant brought by Peter Klein and Richard Feldman and to the way in which Plantinga answered them, by developing the concepts of cognitive maxi- and mini-environment. In the end we (...) will see the way in which Plantinga’s epistemology relates to both modernism and postmodernism. (shrink)

Recent advances in machine learning methods have created opportunities to eliminate unfairness from algorithmic decision making. Multiple computational techniques (i.e., algorithmic fairness criteria) have arisen out of this work. Yet, urgent questions remain about the perceived fairness of these criteria and in which situations organizations should use them. In this paper, we seek to gain insight into these questions by exploring fairness perceptions of five algorithmic criteria. We focus on two key dimensions of fairness evaluations: distributive fairness and procedural fairness. (...) We shed light on variation in the potential for different algorithmic criteria to facilitate distributive fairness. Subsequently, we discuss procedural fairness and provide a framework for understanding how algorithmic criteria relate to essential aspects of this construct, which helps to identify when a specific criterion is suitable. From a practical standpoint, we encourage organizations to recognize that managing fairness in machine learning systems is complex, and that adopting a blind or one-size-fits-all mentality toward algorithmic criteria will surely damage people’s attitudes and trust in automated technology. Instead, firms should carefully consider the subtle yet significant differences between these technical solutions. (shrink)

There are some arguments supporting the pessimistic meta-induction, coming from the direction of quantum theory (A. Kukla and J. Walmsley), from the direction of Laudan’s list with successful but false theories, and from the specific direction of the phlogiston theory (whom Kukla Walmsley, and S. Psillos consider to be false). Against these arguments we believe we can successfully oppose, in the first case the interactive quantum realism of I. Niiniluoto, in the second case the realism of the theoretical theoretical constituents (...) responsible for the empirical success of the theories of S. Psillos, and in the third case the analysis of the phlogiston theory done by V. Verronen, R. Vihalemm and E. McMullin (who suggested that this theory was simultaneously insufficiently mature and approximately true). Our conclusion does not necessary prove that the perspective of the scientific realism is true, but rather that the pessimistic meta-induction attack against it proves to be unconvincing. (shrink)

This part of our study has sought to establish that Edwards’s theology of revival represents a discipline at the root of which lies the sovereign will of God, not the will of man. For Edwards, the engine of any true revival movement is the sovereign work of God and not the work of man and his endeavours to produce revival. Revival from the time of Edwards has been characterised by mysterious and supernatural aspects. The Spirit of God has been the (...) operator of revival and the people of God are entirely dependent upon Him for revival. The theme of God’s sovereignty becomes an important and essential theme for Edwards in the whole process of spiritual awakening. (shrink)

From an early age Jonathan Edwards became intellectually equipped for the task of defining theology of the revival movements of North America. As a revivalist Edwards came from a Calvinistic theological tradition and moved along the plane of seventeenth- and eighteenth-century Puritan theology. Through his studies and meditations on God’s Word Edwards realised that the great need of his time was for a change in the way the old doctrine of sovereignty needed to be understood. The realisation of this fact (...) led him to produce an explicitly and consistently Calvinistic theology of revival. For Edwards revival times represented unusual and extraordinary times. In his eyes, revival is a glorious and wonderful working of God when the Spirit of God is poured out in a far greater and more glorious measure. (shrink)

Whatever opinion we might have on the covenants of God with man, we cannot escape the fundamental truth that covenant theology is the best way of presenting the Biblical development of God’s revelation in the history of mankind. Therefore, our duty is to learn to think in covenantal terms, because thinking in covenantal terms means to think biblically. When God, in His sovereignty, has chosen to deal with man, He has chosen to do so through two covenants: the covenant of (...) works, made between God and Adam as the representative head of all mankind, and through the covenant of grace, made between God and Christ on behalf of those who were predestined and elected in Christ. (shrink)

El ser en su riqueza se expresa en el lenguaje que emana también del ser. El lenguaje emergió de su olvido en la filosofía griega, gracias a las ideas cristianas de encarnación y trinidad que le hicieron más justicia. El mayor milagro del lenguaje no estriba en que la palabra aparezca en su ser externo, sino en el hecho de que lo que emerge y se manifiesta sea siempre palabra. La vuelta de Gadamer al final de Verdad y método, en (...) torno a la evidencia de que el ser de lo bello consiste en presentarse, ilustra la estructura universal del ser mismo. Apalabrar a lo que es el ser mismo. Lo que determina y hace posible la interpretación es el presentarse del ser de lo que es. Being in its richness expresses itself in language, which itself emanates from Being. Language emerged from its oblivion in Greek philosophy thanks to the Christian ideas of incarnation and trinity, which did it more justice. Language's greatest miracle does not rest on the fact that the word appears in its external being, but on the fact that that which emerges and manifests itself is always word. Gadamer's turn at the end of Truth and Method, regarding the evidence according to which beauty's being consists of presenting itself, illustrates the universal structure of Being itself. Bespeaking what is Being itself. What determines and make possible interpretation is the presentation itself of the being of what is. (shrink)

Society is the ensemble/the whole of the relations with the others, it is their form based on the natural needs : the perpetuation of the species, the playful expression, the language, the thinking, the communication, the inter-subjectivity report. In the evolution of psychology of human development, sport contributes to the improvement of the body in relation to the environment; of the cognitive, moral development of language, that of complex skills, sensory integrations, games with body schematics, which mobilize self-awareness and structure (...) through learning and experience. Thus, social and communication behaviours generate a mutually advantageous social repertoire. (shrink)

Inspired by a mathematical ecology of thearre (M. Dinu) and the eco-grammar systems (E. Csuhaj-Varju et al.), this paper gives a brief analysis of simple cellular automata games in order to demonstrate their primary semiotic features. In particular, the behaviour of configurations in Conway's game of life is compared to several general features of Uexküll's concept of Umwelt. It is concluded that ecological processes have a fundamental semiotic dimension.

Inspired by a mathematical ecology of thearre (M. Dinu) and the eco-grammar systems (E. Csuhaj-Varju et al.), this paper gives a brief analysis of simple cellular automata games in order to demonstrate their primary semiotic features. In particular, the behaviour of configurations in Conway's game of life is compared to several general features of Uexküll's concept of Umwelt. It is concluded that ecological processes have a fundamental semiotic dimension.

During the 1970s, Dinu Adamesteanu uncovered a small sacred place within the chora of Heraklea. It is an open-air sanctuary, constituted by an area bounded by a temenos wall, with an altar and a small naiskos inside. A votive deposit was located within the temenos, which was filled with a large quantity of ritual and votive material, placed in the hole when the sacred place was abandoned. The architectural structures and a selection of the finds were first published by (...) Dinu Adamesteanu himself. He identified this small sacred place with Chalcas’ heroon, which is recorded in Lycophron’s famous passage. The subject of this contribution is a comprehensive re-examination of this sacred place – architectural structures as well as published and un-published finds – which allows us to present a different scenario from that first proposed by Adamesteanu. Most of the Black-Glaze vases pertain to the practice of the symposium, while the common wares suggest that food was usually prepared in order to be given as a gift to deities. The Red-Figure vases present interesting figural depictions, which tend to refer to Dionysian subjects and to the theme of weddings. With regard to coroplastic objects, three fragmentary life-size terracotta statues have been found. At least two of these represent young, beautiful women, seated on thrones and wearing lavish clothes. A number of small terracotta figurines show diverse iconographies, which pertain to the spheres of kourotropheia and sanatio, but there are also “erotic” subjects, referring to the Aphrodisian sphere, and votive clay fruits, which suggest the chthonian aspect of this cult. In light of this comprehensive analysis of archaeological data, a clearer and more detailed picture emerges of the Contrada Petrulla sanctuary. The sacred area was probably dedicated to feminine deities, who can be identified with the Nymphs, peripheral figures of Aphrodite’s circle. These feminine deities who have chthonian characteristics, personify water (generally a water spring), oversee the passage from a virginal condition to the status of nymphai, have a kourotrophic nature, and are ultimately associated with the Dionysian world. Therefore, the life-size seated statues found in the votive deposit can be considered as cult statues (depictions of the Nymphs themselves?). Previously, the statues had been located in the small naiskos, which was placed within the temenos wall and was open to the altar. (shrink)

This sixth volume of Collected Papers includes 74 papers comprising 974 pages on (theoretic and applied) neutrosophics, written between 2015-2021 by the author alone or in collaboration with the following 121 co-authors from 19 countries: Mohamed Abdel-Basset, Abdel Nasser H. Zaied, Abduallah Gamal, Amir Abdullah, Firoz Ahmad, Nadeem Ahmad, Ahmad Yusuf Adhami, Ahmed Aboelfetouh, Ahmed Mostafa Khalil, Shariful Alam, W. Alharbi, Ali Hassan, Mumtaz Ali, Amira S. Ashour, Asmaa Atef, Assia Bakali, Ayoub Bahnasse, A. A. Azzam, Willem K.M. Brauers, Bui (...) Cong Cuong, Fausto Cavallaro, Ahmet Çevik, Robby I. Chandra, Kalaivani Chandran, Victor Chang, Chang Su Kim, Jyotir Moy Chatterjee, Victor Christianto, Chunxin Bo, Mihaela Colhon, Shyamal Dalapati, Arindam Dey, Dunqian Cao, Fahad Alsharari, Faruk Karaaslan, Aleksandra Fedajev, Daniela Gîfu, Hina Gulzar, Haitham A. El-Ghareeb, Masooma Raza Hashmi, Hewayda El-Ghawalby, Hoang Viet Long, Le Hoang Son, F. Nirmala Irudayam, Branislav Ivanov, S. Jafari, Jeong Gon Lee, Milena Jevtić, Sudan Jha, Junhui Kim, Ilanthenral Kandasamy, W.B. Vasantha Kandasamy, Darjan Karabašević, Songül Karabatak, Abdullah Kargın, M. Karthika, Ieva Meidute-Kavaliauskiene, Madad Khan, Majid Khan, Manju Khari, Kifayat Ullah, K. Kishore, Kul Hur, Santanu Kumar Patro, Prem Kumar Singh, Raghvendra Kumar, Tapan Kumar Roy, Malayalan Lathamaheswari, Luu Quoc Dat, T. Madhumathi, Tahir Mahmood, Mladjan Maksimovic, Gunasekaran Manogaran, Nivetha Martin, M. Kasi Mayan, Mai Mohamed, Mohamed Talea, Muhammad Akram, Muhammad Gulistan, Raja Muhammad Hashim, Muhammad Riaz, Muhammad Saeed, Rana Muhammad Zulqarnain, Nada A. Nabeeh, Deivanayagampillai Nagarajan, Xenia Negrea, Nguyen Xuan Thao, Jagan M. Obbineni, Angelo de Oliveira, M. Parimala, Gabrijela Popovic, Ishaani Priyadarshini, Yaser Saber, Mehmet Șahin, Said Broumi, A. A. Salama, M. Saleh, Ganeshsree Selvachandran, Dönüș Șengür, Shio Gai Quek, Songtao Shao, Dragiša Stanujkić, Surapati Pramanik, Swathi Sundari Sundaramoorthy, Mirela Teodorescu, Selçuk Topal, Muhammed Turhan, Alptekin Ulutaș, Luige Vlădăreanu, Victor Vlădăreanu, Ştefan Vlăduţescu, Dan Valeriu Voinea, Volkan Duran, Navneet Yadav, Yanhui Guo, Naveed Yaqoob, Yongquan Zhou, Young Bae Jun, Xiaohong Zhang, Xiao Long Xin, Edmundas Kazimieras Zavadskas. (shrink)

This eighth volume of Collected Papers includes 75 papers comprising 973 pages on (theoretic and applied) neutrosophics, written between 2010-2022 by the author alone or in collaboration with the following 102 co-authors (alphabetically ordered) from 24 countries: Mohamed Abdel-Basset, Abduallah Gamal, Firoz Ahmad, Ahmad Yusuf Adhami, Ahmed B. Al-Nafee, Ali Hassan, Mumtaz Ali, Akbar Rezaei, Assia Bakali, Ayoub Bahnasse, Azeddine Elhassouny, Durga Banerjee, Romualdas Bausys, Mircea Boșcoianu, Traian Alexandru Buda, Bui Cong Cuong, Emilia Calefariu, Ahmet Çevik, Chang Su Kim, Victor (...) Christianto, Dae Wan Kim, Daud Ahmad, Arindam Dey, Partha Pratim Dey, Mamouni Dhar, H. A. Elagamy, Ahmed K. Essa, Sudipta Gayen, Bibhas C. Giri, Daniela Gîfu, Noel Batista Hernández, Hojjatollah Farahani, Huda E. Khalid, Irfan Deli, Saeid Jafari, Tèmítópé Gbóláhàn Jaíyéolá, Sripati Jha, Sudan Jha, Ilanthenral Kandasamy, W.B. Vasantha Kandasamy, Darjan Karabašević, M. Karthika, Kawther F. Alhasan, Giruta Kazakeviciute-Januskeviciene, Qaisar Khan, Kishore Kumar P K, Prem Kumar Singh, Ranjan Kumar, Maikel Leyva-Vázquez, Mahmoud Ismail, Tahir Mahmood, Hafsa Masood Malik, Mohammad Abobala, Mai Mohamed, Gunasekaran Manogaran, Seema Mehra, Kalyan Mondal, Mohamed Talea, Mullai Murugappan, Muhammad Akram, Muhammad Aslam Malik, Muhammad Khalid Mahmood, Nivetha Martin, Durga Nagarajan, Nguyen Van Dinh, Nguyen Xuan Thao, Lewis Nkenyereya, Jagan M. Obbineni, M. Parimala, S. K. Patro, Peide Liu, Pham Hong Phong, Surapati Pramanik, Gyanendra Prasad Joshi, Quek Shio Gai, R. Radha, A.A. Salama, S. Satham Hussain, Mehmet Șahin, Said Broumi, Ganeshsree Selvachandran, Selvaraj Ganesan, Shahbaz Ali, Shouzhen Zeng, Manjeet Singh, A. Stanis Arul Mary, Dragiša Stanujkić, Yusuf Șubaș, Rui-Pu Tan, Mirela Teodorescu, Selçuk Topal, Zenonas Turskis, Vakkas Uluçay, Norberto Valcárcel Izquierdo, V. Venkateswara Rao, Volkan Duran, Ying Li, Young Bae Jun, Wadei F. Al-Omeri, Jian-qiang Wang, Lihshing Leigh Wang, Edmundas Kazimieras Zavadskas. (shrink)

In this fourteenth book of scilogs – one may find topics on examples where neutrosophics works and others don’t, law of included infinitely-many-middles, decision making in games and real life through neutrosophic lens, sociology by neutrosophic methods, Smarandache multispace, algebraic structures using natural class of intervals, continuous linguistic set, cyclic neutrosophic graph, graph of neutrosophic triplet group , how to convert the crisp data to neutrosophic data, n-refined neutrosophic set ranking, adjoint of a square neutrosophic matrix, neutrosophic optimization, de-neutrosophication, the (...) n-ary soft set relationship, hypersoft set, extending the hypergroupoid to the superhypergroupoid, alternative ranking, Dezert-Smarandache Theory (DSmT), reconciliation between theoretical and market prices, extension of the MASS model by the incorporation of neutrosophic statistics and the DSmT combination rule, conditional probability of actually detecting a financial fraud, neutrosophic extension using DSmT combination rule, probabilistic information content, absolute and relative DSm conditioning rules, example of PCR5 with Zhang’s degree, PCR5 with degree of intersection, the most general form of SuperHyperAlgebra, on Crittenden and Vanden Eynden’s conjecture, use of special types of linear algebras and their generalizations, SuperMathematics, 3D-space in physics, neutrosophic physical laws, neutrosophy as a meta-philosophy, principle of interconvertibility matter-energy-information, neutrosophic philosophical interpretation, possible neutrosophic applications to Indian philosophy and religion, philosophical horizons in neutrosophy, clan capitalism, or artificial intelligence – email messages to research colleagues, or replies, notes, comments, remarks about authors, articles, or books, spontaneous ideas, and so on. Exchanging ideas with Mirela Teodorescu, Linfan Mao, Shondiin Silversmith, Mumtaz Ali, Vasantha W.B. Kandasamy, V. Lakshmana Gomathi Nayagam, Bharanidharan R., Michael Voskoglou, Said Broumi, Maissam Jdid, Sagvan Y. Musa, Mohammad Hamidi, Yaser Ahmad Alhasan, Nivetha Martin, Mohammad Khoshnevisan, Deqiang Han, Jean Dezert, Mircea Șelariu, Ștefan Vlăduțescu, Tudor Păroiu (in order of reference in the book). (shrink)

Both the concept of a Darwinian tree of life (TOL) and the possibility of its accurate reconstruction have been much criticized. Criticisms mostly revolve around the extensive occurrence of lateral gene transfer (LGT), instances of uptake of complete organisms to become organelles (with the associated subsequent gene transfer to the nucleus), as well as the implications of more subtle aspects of the biological species concept. Here we argue that none of these criticisms are sufficient to abandon the valuable TOL concept (...) and the biological realities it captures. Especially important is the need to conceptually distinguish between organismal trees and gene trees, which necessitates incorporating insights of widely occurring LGT into modern evolutionary theory. We demonstrate that all criticisms, while based on important new findings, do not invalidate the TOL. After considering the implications of these new insights, we find that the contours of evolution are best represented by a TOL. (shrink)

The article discusses two bioart projects that bring the symbolically core human substances of blood, sweat and tears into technologically mediated relationships with plants and fungi to explore human kinship with other species: Tarah Rhoda’s BS&T (short for ‘blood, sweat and tears’) and OurGlass, and Saša Spačal’s MycoMythologies: Patterning. The article analyses the art projects through the lens of the molecular gaze and different perspectives on kinning, bringing anthropological conceptualizations of kinship together with Haraway’s pathways to connect with other species. (...) How can bioart use technologies to explore interspecies kinship through a molecular gaze? And may such artworks contribute to the toning down of human exceptionality in the face of a precarious future? We find that artworks providing a molecular gaze on interspecies biological processes may risk a decontextualized approach to complex relational processes but may also create new visions of filiation even with biological organisms imagined to be genetically distant from humans, thus spurring awareness of the fragile interrelationships among species. (shrink)

On January 11, 2024, the United Kingdom (U.K.) Supreme Court rendered its judgment in _Paul v Royal Wolverhampton NHS Trust_, restricting the circumstances in which “secondary victims” can successfully claim for damages in clinical negligence cases. This ruling has provided welcome clarity regarding the scope of negligently caused “pure” psychiatric illness claims, but the judgment may well prove controversial. In this article, I trace the facts and opinion from the majority and also discuss an important dissenting opinion. I then reflect (...) on what the ruling means for psychiatric illness claims by secondary victims, and more broadly on the implications for clinical negligence law. I suggest that while much-needed clarity has been injected in this area of the law, it is difficult, reading the majority of the Supreme Court’s emphasis on the restricted scope of a medical practitioner’s duty, to envision a scenario in which secondary victim could ever succeed in a clinical negligence context. (shrink)

Theologians are split into two groups: those who embrace prosperity theology and those who oppose it; both sides on scriptural grounds. Those criticising it embrace cessationism in its diversity, while its supporters are mainly found among Pentecostals and Charismatics, who are continuationists. Continuationists believe and teach that all gifts of the Spirit are still available to the church today, therefore should be practised by the church just as they were operative during the apostolic era. Therefore, it is clear that prosperity (...) preachers are continuationists. They believe and practice healing and miracle gifts today. A review of the literature, biblical texts, historical teachings, and Pentecostal and Neo-Pentecostal (also referred to as charismatic and neo-charismatic) form the basis of this article. It addresses the positive features of prosperity teachers’ beliefs and methods as well as how they exploit the dreams, fears, and aspirations of people living in poverty. The theology of sharing, as articulated by Nicholas B.H. Bhengu, is proposed as a solution to creating parity between the rich and the poor.Contribution: This article seeks to balance opposing theological approaches with the prosperity gospel. It does this by introducing a theology of sharing as taught by Nicholas Bhengu based on the philosophy of Ubuntu, a way of life among African people. The challenge for theologians on both sides of the argument is finding a way to accommodate the other side’s contributions. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Editors’ IntroductionElizabeth S. Radcliffe and Mark G. SpencerThis issue opens with the winning essay in the Third Annual Hume Studies Essay Prize competition: “Hume beyond Theism and Atheism” by Dr. Ariel Peckel. Dr. Peckel’s essay was chosen as the winner from among papers submitted by emerging scholars from August 2022 through July 2023. Please see the full prize announcement with information about this talented Hume scholar elsewhere in this (...) issue. Our Call for Papers for the Fourth Essay Prize competition is printed in the back of this issue and on-line at the Hume Studies website. The contest is open to authors ten or fewer years from the Ph.D. and closes on August 1, 2024. If you are eligible, please consult our “Call” for further details!In other Hume Studies news, we have once again acquired a new printer. Christensen Printing (Lincoln, Nebraska), whose work for us was excellent, suddenly closed its business when its owner retired this past year and had no one to succeed him. We received the news just when our November issue was ready to go to press. With the assistance of our friends at the Philosophy Documentation Center, we obtained estimates from three printers and have now engaged Bailey Printing in Charlottesville, Virginia. Our November issue was published on-line by November 1 (at the Philosophy Documentation Center website, the Project Muse website, and the Hume Society website), but the print issue took longer to get to subscribers.For a second time, we want to bring to the attention of our readers that Hume Studies will be marking its 50th year of publication in 2025. As we have previously noted, we are planning an anniversary issue for 50:1 (April 2025). We hope to include among the special features of that issue paragraphs or statements from our readers in answer to this query: “Of all of the articles that have been published in [End Page 7] Hume Studies over the past 50 years, which one is most noteworthy to you? Why so?” Please see the “Call for Entries” in the back of this issue or on the Hume Studies website (https://www.humesociety.org/ojs/index.php/hs), which includes details on where to send your response. The due date is October 15, 2024, but we encourage you to send your entries as soon as possible! [End Page 8]Copyright © 2024 Hume Studies... (shrink)

Social isolation and loneliness are growing concerns around the globe that put people at increased risk of disease and early death. One much‐touted approach to addressing them is deploying artificially intelligent agents to serve as companions for socially isolated and lonely people. Focusing on digital humans, we consider evidence and ethical arguments for and against this approach. We set forth and defend public health policies that respond to concerns about replacing humans, establishing inferior relationships, algorithmic bias, distributive justice, and data (...) privacy. (shrink)

The archive produces a linear time that reaches towards ‘what could be’ by asserting ‘what has been’, providing us reassurance of our existence through the assertion of a reliably past past. But the Anthropocene is an era of uncontained material ramifications, where the past juts into the future and temporality warps as change accelerates unexpectedly. As an ecological and geologic epoch, documentation of the Anthropocene inherently has a relationship to natural history museums and archives. These institutions, however, troublingly rest on (...) what Elaine Graham calls ‘ontological hygiene’ – the separateness of the human subject from ‘nature’. The Anthropocene however, challenges the western post-Enlightenment binary of man vs. nature, as it (supposedly) naturalizes humans into an earth systems force. As such, documentation of this epoch might resist ontological sanitation. This article outlines an artistic research practice to create artefacts of the Anthropocene – one that invites material idiosyncrasies, objects-in-becoming, ephemerality, and decay. I suggest that artistic ‘anarchices’ prioritize process over objects, and resist linear and static representation in lieu of material, embodied and sensory artefacts. These include relational encounters with waste materials, reworked forms of ‘geology’, edible artefacts and multimedia works at landfills and feral sites. The anarchives are interpolated by a rejection of hegemonic logic, positivism and ‘objective’ truths about environmental phenomena; Situated, ambiguous and material knowledges are inwrought into the so-called Anthropocene (and any alternatives to this term). By focusing on waste as an analytical category, I explore some of the ontological breakdowns present in the Anthropocene and question how to unorder systems and disturb materiality. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A Response to My ReadersMichael S. Hogue (bio)I. IntroductionI often begin writing for personal reasons: to slow my thinking, clarify and organize my thoughts, trace ideas, and sort concepts. Generally, a concern for something I consider wrong about the world motivates me to write. Provoked by such a concern, I write to understand why and how what is wrong came to be that way and why and how I (...) think it can or should be different. I write in reply to H. Richard Niebuhr's moral hermeneutic question, "What's going on?" And yet, while writing typically begins (for me) as a personal search for understanding, this search eventually leads me to (re) discover my formative communities of inquiry and interpretation. None of my questions or ideas, none of my orienting values, none of my interpretive impulses are mine alone. They do not, and cannot, exist independently of others' questions, ideas, values, and interpretations. To use Peirce's metaphor, they are slender fibers braided into a larger cable rather than independent links in a chain. The issues and questions that motivate my research; the topics I care about enough to develop into articles and books; the conceptual, critical, and normative vocabularies I bring to my research and writing; the intellectual traditions that shape the patterns of my thinking—none of these are strictly personal or individual. They have taken root and grown in me as I've learned with and from others. Writing reminds me that, as a person, I am a creature of relational processes because it shows me that my mind is not (exclusively) my own—what and how I think have been formed, animated, and limited by my experience with others in a larger world of experience that is broader and deeper than any individual mind.I open this brief essay with this comment to acknowledge my gratitude and indebtedness not only to the authors of the articles in this special issue (Walter Gulick, Robert Smid, John Teehan, and AJ Turner) but also to the larger community of scholars that comprise the readership of the American Journal of Theology and Philosophy (AJTP) and the Institute for American Religious and Philosophical Thought (IARPT). I attended my first IARPT (HIARPT, at the time) conference about seventeen years ago, soon after completing my Ph.D. I didn't know anyone personally then, but I knew several folks as authors of articles and books I had read in recent years. I discovered IARPT through the bibliography of Victor Anderson's book, Pragmatic Theology: Negotiating [End Page 80] the Intersections of an American Philosophy of Religion and Public Theology. I resonated with Anderson's articulation of a socially engaged public theology that drew from American pragmatist, historicist, and naturalist philosophies of religion. His mind had been where mine was going, into the dissenting tradition of American immanence, or the left wing of American radical theology, as I refer to it.While reading Anderson's book, I learned that many of the authors in his bibliography met every summer as a (relatively?) organized group of like-minded scholars. I joined them the next chance I had. And as things go with this group, I was immediately recruited to serve as the book review editor for the AJTP! Since that first meeting, I've attended as many IARPT meetings as my schedule allows, organized one of the summer conferences, served as AJTP book review editor for several years, and then served for several more years as the AJTP editor (following Michael Raposa's illustrious term!). Most recently, I was honored when Andrew Irvine and Austin Roberts made American Immanence a focus of the 2021 IARPT conference, "Political Thought and the Powers of Democracy: American Thought in the Anthropocene." Gulick's, Smid's, Teehan's, and Turner's articles began as papers for that conference.All this is to say what I have heard many others say through the years: the IARPT/AJTP community of interpretation has become a primary intellectual (and even spiritual) home for me. I am (and we are) fortunate to belong to a group of academic philosophers and theologians who collectively embody a rare (let us hope not... (shrink)

Researchers seeking to engage in projects related to Tribal communities and their citizens, lands, and non-human relatives are responsible for understanding and abiding by each Tribal nation’s research laws and review processes. Few studies, however, have described the many diverse forms of Tribal research review systems across the United States (US). This study provides one of the most comprehensive examinations of research review processes administered by Tribal Research Review Boards (TRRBs) in the US. Through a systematic analysis, we consider TRRBs’ (...) online presence, online documentation, and themes across documents, for five entity types: Tribal nations and Tribal consortiums, Tribal colleges and universities, Tribal health organizations, Indian Health Services, and other Tribal organizations. Results include an assessment of online presence for 98 potential TRRBs, identification of 118 publicly available online documents, and analysis of 41 themes across four document types: Tribal research codes and TRRBs’ guidelines, applications, and post-approval documents. Altogether, this research provides a macro-level analysis of the most common types of TRRBs in the US in an effort to increase researchers’ understanding of these important processes as they prepare to ethically engage Tribal communities in research. These results aim to empower Tribal decision makers as they align their TRRBs’ online visibility and documentation with community priorities and strengthen their protections for the rights and wellbeing of their citizens and community. Ultimately, by expanding our knowledge of TRRBs across the US, this contribution seeks to uphold Tribal sovereignty in research and promote ethical approaches to research with Indigenous communities. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:EPILOGUE Robert J. Daly, SJ. Boston College April 2002 Iwill arrange my comments under four headings: (1) what we had hoped to accomplish; (2) what we actually did accomplish; (3) what we may have learned from this; (4) what this might now enable us to do in thefuture. This epilogueisbeingwritten in April, 2002,twenty-twomonths after the conference. To draw what good we can from this delay, writing at this distance (...) allows me to summarize and draw conclusions with, perhaps, a bit more balance. On the other hand, my listening again to the audio record in the course ofpreparing this publication has enabled me to relive something of the original experience. (1)As I indicated in the introduction, we had unrealistically hoped that, by the time ofthe conference, the five presenters, and perhaps also the twoprincipals inthe "Girard-Lonergan Conversation," wouldhavealready exchanged with each other not just first drafts, but even second drafts of their papers, and that the conference itself would then be invited to join a conversation that was already well under way. As it turned out, I couldn't muster the organizational skills and resources needed to achieve this. But reflecting after the fact, I can see that so carefully detailed a preparation might have been counterproductive. Carrying out our original plan might have been at the cost ofimposing more ofa Western analytic pattern on our discussion ofother traditions, and of!thus smothering from the outset some of the insight that did occur. We had also hoped that the opening "Girard-Lonergan Conversation" would provide an analytic resource for the rest of the meeting. But that did not happen to any great extent. (2)The proximate preparation for this conference began with a draft version ofmy paper being sent to the other major presenters. I opened with 194Robert J. Daly, SJ. a series of brief sketches of salient points in the often unhappy but also occasionally felicitous history ofChristianity on this theme ofviolence and institution. Then, after emphasizing the importance of distinguishing between the normative and the descriptive, I tried to make some sense, both rational and theological, of all this data, especially by reflecting on the influences and consequences ofthe belief in hell, on the one hand, and the hope of universal salvation, on the other. The next major religious theme was Judaism. Reuven Kimelman provided a detailed—and, for some, overwhelming—glimpse of the way the talmudic traditions deal with the theme of war and its restrictions. This highly text-oriented and interpretation-of-texts driven presentation seemed to many, at first, to be irrelevant to mimetic theory and to the need to be confronting actual violence. But, in the course of Sandor Goodhart's response, and in the course ofthe at times spirited discussion that followed, we began to understand that how one interprets texts and traditions, and how these are played off against each other, is indeed fundamental to the way Jews typically try to deal with the practical challenges of violence. Qamar-ul Huda's presentation on IsIamfocused stronglyonthe way the spiritual teachings of Islam—i.e., islam as a religion rather than Islam as a political or national institution—foster peace. The initial reaction was somewhat similarto the reaction to Kimelman's paper: disappointment that Huda was not talking more directly about contemporary Muslim extremist violence. But here, too, the discussion enabled us to catch a glimpse both of the inner spiritual resources of Islam, and of the limitations ofthe range of concerns that Westerners typically bring to the table. Francis Clooney, in his presentation ofHinduism, strongly emphasized the great variety in Hinduism, stressing that one cannot speak ofHinduism as such. Much of this variety comes from the several millennia of Hindu history, and from the complex relationships to Buddhism and Jainism which, themselves, are important parts of Hindu history, and also from the fact that only recently have Hindus, after centuries of Moslem or Colonial domination, once again returned to positions of political and military power. Finally, Christopher Ives's presentation on Buddhism, in a way similar to my presentation on Christianity, but more extensively or more consequently, pointed out the various ways in which Buddhism has been politically and... (shrink)

Max Weber discussed Islam in various places in his sociology of religion, but there was no sustained or systematic commentary unlike his other work on the religions of China and India. What he did have to say about Islam was, even by the standards of his own analysis of value neutrality, judgmental. Subsequently his sociology of Islam has been criticized as Orientalist. While he provided positive interpretations of Protestant inner-worldly asceticism and Old Testament prophecy as radical and charismatic, his commentaries (...) on Islam were by contrast negative and critical. He regarded Islam as a warrior religion in which the salvation drive was turned away from the individual soul and the energy of the Muslim community was directed towards imperial conquest. His arguments did not for example provide a valid account of how Islam spread peacefully in South and South East Asia through Sufi traders. The article however notes an ironic justification for Weber’s analysis through the growth of urban ascetic piety in so-called post-Islam. Finally the article, turning away from Weber’s focus on economic ethics of the world religions, argues that Weber’s work is better understood as an ethical reflection on the perennial conflict between religion (the ethic of absolute ends) and politics (the ethics of responsibility). (shrink)

In lieu of an abstract, here is a brief excerpt of the content:VIOLENCE AND NONVIOLENCE IN HINDU RELIGIOUS TRADITIONS Francis X. Clooney, SJ. Boston College Outline I.Violence, Sacrifice and Ritual 1. Some basic attitudes toward the killing of animals 2.Resolving the problem of sacrificial violence by internalization 3.Substitutions 4.Renunciation and nonviolence: an elite pathway 5.Violence andnonviolenceinrelation to vegetarianism: Hans Schmidt's theses?. Traditional Hindu Theorizations of Violence in Mimamsa Ritual Theory and Vedanta Theology 1. The ritual analysis (at Mimamsa Sutra 1.1.2) (...) of the Shyena rite which is performed in order to harm enemies 2.The Vedanta analysis (at Uttara Mimamsa Sutra 3.1.25) of ritual violence in relation to the prohibition of violence??. Violence in the Life of the State HOFrancis X. Clooney, S.J. 1. The royal power to punish (danda) 2.The synthesis of the ideals of brahmin and king a..The distribution and management of violence in the Laws ofManu (1st century CE) b. Policy toward warfare in the Arthashastra of Kautilya 3.The collapse of the brahmanical synthesis—and the emergence of a (seemingly) more nonviolent Hinduism 4.A comment on Gandhi (1 869-1948) and the contemporary emergence of post-Gandhian Hindu perspectives IV.Alternate Views from Outside the Sanskritic Tradition 1. Tamil Wisdom on Violence and Nonviolence: a.Tirukkural (c. 2nd century CE) b.Cilappatikaram (5th century CE) 2.Blood and Goddesses 3.From a Village Perspective a. Some Trouble with Cows b.Mahasweta Devi and the Literary Exposure of Violence V.The Question of a Christian Perspective on the Hindu Treatment of Violence and Religion: Are Victims Necessary? Some Presuppositions: • The following reflections, complex as they are, are governed by a reluctance to simplify Hindu teaching. I seek to avoid the view that the Hindu traditions had only one view of violence and nonviolence. • I use the term "Hindu" loosely and as a shorthand, without claiming that there is a single Hindu tradition, or a single creed shared by all Hindus, or a single attitude toward violence. But neither do I claim that there are simply many traditions without any common elements which justify the appellation "Hindu." • I am reluctant to idealize the Hindu traditions as if nonviolence must necessarily be taken as the epitome ofHindu thought. India's traditions are complex, and require complex treatment. • A serious artificiality of this paper is that I treat Hinduism without simultaneously lookinginto Buddhist andJain materials, though both were traditions with important and enduring commitments to nonviolence. Particularly with respect to the renunciant, marginal components of traditions, one ought not to make overly neat or decisive distinctions Violence and Nonviolence in Hindu Religious Traditions 1 1 1 between the Hindu, Buddhist, and Jain theories and practices related to violence and nonviolence. • I attempt to give preference to indigenous discussions ofissues related to violence and nonviolence; the context and mode of thinking are important, notjust the conclusions drawn. I therefore avoid simply mining Hindu texts for an answer to a contemporary question, "What is the Hindu attitude toward violence and nonviolence?" • In most ofwhat follows we must distinguish contexts where "violence" indicates "physical action which causes pain to some living being," from contexts where "violence" indicates "an intention, rooted in anger or malice, to hurt someone." I use the word "violence" for both in order to highlight the complex issues of distinction involved. In considering the Sanskrit formulations, one likewise has to distinguish himsa as "causing pain" from himsa as "intending to harm." • It is often difficult to date ancient texts, and even when one narrows down a date—within 200-300 years—its significance still depends on other, often equally broadly stated dates. Nevertheless, I do offer dates throughout, as summarized here: •ancient Vedic sacrificial practices, from before 1200 BCE •Vedic ritual analyses and reformulations of sacrifices as ritualized acts, in the Brahmanas, from after 1000 BCE •the Upanishadic exploration of the deeper meanings of ritual and interiorized alternatives to ritual, from after 900 BCE •the Buddha, c. 500 BCE •key texts in the theorization of royal power, The Laws of Manu (beginning of Common Era) and Arthashastra (c. 150 CE) •the Tamil wisdom text Tirukkural (100 CE) •Goddess texts as evidenced in Sanskrit formulations, from after 500 CE... (shrink)

This paper explores the intersection of time and relational economic sociology. Building on Viviana Zelizer’s relational framework, I argue that analyzing the temporal dimensions of exchange provides insight into how social ties gain meaning through economic practices. The paper shows time’s dual role as both an organizing structure bounding action, and a dynamic element that actors leverage to shape transactional contexts. As structure, time offers culturally-available templates like schedules and rhythms that facilitate coordination and signify predictable social meanings befitting particular (...) relational categories. Yet time also constitutes relational work itself; strategic timing, duration, pacing, and sequencing of interactions signal context, manage expectations, and sustain bonds amidst entanglements. Synchronization through temporal agency prevents mismatches between transactions and social contexts that could strain ties. This agency in time ranges from passive adherence to dominant structures to active assertions of power resistance, enabling both domination and defiance across economic contexts. Analyzing shared temporal infrastructure within circuits of commerce further illuminates how actors distinguish those spheres of exchange at various scale from the impersonal market. Ultimately, incorporating temporality strengthens relational economic sociology by identifying a key mechanism through which practices of exchange become relationally meaningful. (shrink)

Without seeking to diminish its authority as the Word of God, this article acknowledges the Fourth Gospel as a brilliant piece of literary artistry by the implied author. The aim of this article is to substantiate this assertion by conducting a study on focalisation and illustrating how it invites the implied reader’s participation in the narrative. This contribution acknowledges the existence of insightful contributions on the topic, particularly in relation to the Fourth Gospel. However, it asserts that the study of (...) the performative nature of focalisation in this particular Gospel has not received the attention it deserves. The main contribution of this article is its analysis of a selected narrative of the Fourth Gospel using focalisation as an analytical tool, with the objective of demonstrating that the Fourth Gospel is performative in nature, crafted and formulated to consistently engage the implied reader in considering its purpose, as stated in 20:30–31.Contribution: The article showcases that focalisation, when used as an analytical tool, can unlock, and enable the interpreter of the Fourth Gospel to recognise its performative nature to the implied reader of the text. This is critical, given that the text is crafted to encourage the reader to participate in it by making decisions regarding their faith in Jesus Christ. (shrink)

The influence of Immanuel Kant’s philosophy on the ideas of Gilles Deleuze was quite substantial. However, analyses of the correlation between the ideas of the two philosophers have not yet received proper research attention, especially in Russian-language literature. To reveal the essence and history of the development of Deleuze’s attitude to Kant, the former’s work, Kant’s Critical Philosophy: The Doctrine of the Faculties (1963), in which the French philosopher aims to find the potential limits of interpretation of Kant’s philosophy. Deleuze (...) appeals to Kant’s study of faculties, in which he finds contradictions and “gaps” that find their solution in the Critique of Judgment. Deleuze refers to the free coherence of the faculties as to “something third”, which gives options for reactualising Kant’s philosophy without striving to overcome it. I also provide a brief history of the issues related to Kant­ian philosophy, appearing in the works of Deleuze — from a course of lectures on the problem of grounds, given by the young Deleuze at the Lyceum Louis the Great in Paris, to his last article published in his lifetime, “Immanence: A Life”, in which Deleuze brings up the question of the transcendental field. Despite the fact that Kant and Deleuze are more often contrasted than considered as possible allies, and despite the cases of criticisms of Kant by Deleuze, I defend the thesis that their philosophical projects are firmly linked. Considering Kant’s presence in Deleuze’s study, I conclude that Kant’s philosophy has shaped some key aspects of the French philosopher’s thinking — in particular, the concept of “transcendental empiricism” — and also has influenced Deleuze’s ideas about difference, becoming, ground and immanence. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Introduction VIOLENCE AND INSTITUTION IN CHRISTIANITY Robert J. Daly, SJ. Boston College We need both to define our terms and to indicate whether we are using them in a normative or descriptive sense. Thus the question: "Is Christianity"—or, if you will—"Are the institutions of Christianity violent or nonviolent?" can be answered with either a Yes, or a No, or with anything in between, depending on the meaning we attach (...) to theterms "violence," "institution," and "Christianity" (Daly 1997, 321-43). When we speak normatively, or take Christianity and its institutions accordingto its best ideals, Christianity isessentially nonviolent. But when we speak descriptively, i.e., take Christianity according to what the institutions ofChristianity have actually done, and according to how those who call themselves Christian have actually acted, we can make the argument that Christianity is violent, ffanalogous distinctions can be made from within the other four traditions, this might offer a good starting point for discussion. Adapting to my purpose standard dictionary definitions, I understand violence to include in a broad way the justified or unjustified human exertion of internal or external power or force in order to achieve an injurious or abusive end, i.e., an end that is against the will, the good, or the interests of those who suffer it. (This includes all war and avoids, at least at the outset, arguments about whether a war is or can be a "just war.") I understand institution in its ordinary meaning of: any significant or established practice, relationship, structure, system, or organization in a society or culture. I understand Christianity also in its ordinary sense: the Roberti. Daly, SJ.5 religion which, derived from Jesus Christ, and based on the Bible, is professed by Eastern, Roman Catholic, and Protestant bodies. Now, to help set the background for our discussion, I will try to list and briefly describe, relative to this theme, some of the major aspects or "moments" of Christianity (or Christian History), and do this in an approximately diachronic or chronological order. Much of this will be descriptive, but I will not go out of my way to dissociate the descriptions from the effects of all normative claims. I.Violence and Institution in the History of Christianity [1] The biblical foundation of Christianity in the Hebrew Scriptures. [2]The pervasiveness of violence in the Bible. [3]The Christian Scriptures present themselves as a gospel of peace. [4]Jesus and nonviolence. [5]Early Christians and nonviolence. [6]The early Christians and the military. [7]The "Constantinian turn." [8]Caesaro-papism. [9]The relegation ofChristian pacifism to religious and monastic life. [10]The just war theory. [11]The medieval Christian taken-for-grantedness of violence. [12]The Crusades. [13]Medieval Christian peace movements [14]Christians and heretics. The Inquisition. See [11] above. [1 5]Christianity and the witches. See [U] above. [16]The Reformation. [17]The Radical Reformation and the Peace Churches. [18]St. Bartholomew's Day Massacre (August 1572). [19]The religious wars. [20]Absolutism. [21]Modernity. [22]The Quakers—Religious Society of Friends. [23]The Enlightenment and Modernity. [24]Christianity and world mission; Christianity and colonialism. [25]Slavery. [26]Christianity and the "war" against native cultures. [27]Christianity and the First World War. [28]The Second World War. [29]The Holocaust. 6 Violence and Institution in Christianity [30]Christianity and the modern peace movement. [31]Christians and the "seamless ethic of life." [32]Christianity and International Communism. [33]Liberation theology. [34]The liberation of women. [35]Christianity and the resurgence of tribal and nationalist violence. [36]Christianity and human rights. [1] The biblical foundation of Christianity in the Hebrew Scriptures. Christians and Jews have the same family origins. Since believing Christians no less than believing Jews accept and revere the Hebrew Scriptures as the inspired word of God, Christians and Jews are indeed, to paraphrase Pope John XXIII, siblings. There is, beyond this, fromJudaism to Christianity, a significant parent-child relationship. In recent years (but not early enough to have prevented the Holocaust), the main line churches ofChristianity have rejected the supersessionism (the doctrine that the Old Testament has been abrogated by the New Testament) that used to characterize Christian attitudes towards the Jews and that... (shrink)

"In The Givenness of Desire, Randall S. Rosenberg examines the human desire for God through the lens of Lonergan's "concrete subjectivity." Rosenberg engages and integrates two major scholarly developments: the tension between Neo-Thomists and scholars of Henri de Lubac over our natural desire to see God and the theological appropriation of the mimetic theory of René Girard, with an emphasis on the saints as models of desire. With Lonergan as an integrating thread, the author engages a variety of thinkers, including (...) Hans Urs von Balthasar, Jean-Luc Marion, René Girard, James Alison, Lawrence Feingold, John Milbank, among others. The theme of concrete subjectivity helps to resist the tendency of equating too easily the natural desire for being with the natural desire for God without at the same time acknowledging the widespread distortion of desire found in the consumer culture that infects contemporary life. The Givenness of Desire investigates our paradoxical desire for God that is rooted in both the natural and supernatural."--. (shrink)

Industry-funded religious liberty legal groups have sought to undermine healthcare policy and law while simultaneously attacking the rights of sexual and gender minorities. Whereas past scholarship has tracked religiously-affiliated healthcare providers’ growing political power and attendant transformations to legal doctrine, our account emphasizes the political donors and visionaries who have leveraged religious providers and the U.S. healthcare system’s delegated structure to transform social policy and bureaucratic agencies more generally.

Jecker, et al., argue against rejecting a location for an international bioethics conference based on a “litmus test” for several reasons, ranging from the practical to the theoretical. However, th...

This scholarly inquiry examines the interplay between artificial intelligence (AI) and academic integrity within higher education. Through a comprehensive synthesis of academic literature, the study delves into the multifaceted implications of AI tools on academic practices, pedagogical approaches, and the evolving landscape of academic integrity within higher education. The findings, derived from an extensive analysis of scholarly works, offer profound insights into the challenges posed by the integration of AI in higher education. The impact on academic dishonesty, the nuances of (...) pedagogical shifts, and the dynamic relationship between students and AI are scrutinized, contributing to a nuanced comprehension of the intricate dynamics within the academy. (shrink)

This chapter aims to contribute to the endeavour of investigating nonhuman animals as experiencing subjects in their own right with their own species-specific histories. Our focus is on the examination of pain experience in animals. We argue that there is need for more research in which pain experience in animals is accounted for in species-specific terms. Making use of empirical studies in the fields of neurobiology, evolutionary-developmental biology, comparative psychology, and cognitive ethology, we try to offer a phenomenological analysis of (...) indications and expressions of pain experience in animals. We attempt to show how different animals are capable of indicating and expressing specific and unique experiences of pain in terms of their particular species, evolution, and places of living in human and natural contexts. (shrink)

Verse treatise on Yoga according to the Nāṭha sect in Hinduism.

In this paper I argue that Direct realism is less prone to internal incoherence as a theory of knowledge than alternative theories. The theory of Direct realism best grounds our capacity for cognition of the external world, whereas other epistemological theories claim to ground our capacity for cognition, but end in skepticism in the final analysis. I propose to show this contrast by bringing in different theories of a well-known Indirect realist, Bertrand Russell. Illustrating this point mainly through Russell makes (...) the approach purely historical in nature even when the paper includes a brief discussion of two theories in the current debate that support Direct realism. (shrink)