This collection of essays provides a reassessment of the question of sexual difference, taking into account important shifts in feminist thought, post-humanist theories, and queer studies. The contributors offer new and refreshing insights into the complex question of sexual difference from a post-feminist perspective, and how it is reformulated in various related areas of study, such as ontology, epistemology, metaphysics, biology, technology, and mass-media.

This paper discusses the poetic art of cultivating the sacred by connecting the thought of two unlikely figures, twentieth-century anthropologist and systems theorist Gregory Bateson and nineteenth-century poet-philosopher Friedrich Hölderlin. Gregory Bateson’s theory of mental process within the ecology of mind, characterized in terms of metaphor and simile, or poetry and prose thinking, is illustrated with the aid of two syllogisms, the syllogism in Barbara and the syllogism in Grass. In light of these syllogisms, Friedrich Hölderlin’s views on the task (...) of the poet and the logic behind tragic song are then examined. Hölderlin’s poetic theory reveals how two elements of the song, tragic metaphor and caesura, invoke a living representation of the sacred, or the whole of ecology of mind. (shrink)

This chapter contains sections titled: Introduction Tradition and Modernity: Culture, Works and Others Record Collection and Salvage Paradigms Preserving Indigenous ‘Music’: Rights and Responsibilities The Harms of Appropriation Information Society Rights‐Based Arguments for Restitution and Limited Properties Repatriation and Recollection Conclusion Acknowledgments References.

_Global Discovery Activities_ is a ready-to-use guide that helps students learn and appreciate cultures from around the world. Each section explores a different culture and includes recommendations for children’s books, folk tales, celebrations, games, songs, arts and crafts, and foods. This informative and fun-filled book contains more than 400 activities and 150 full-page reproducible activity sheets. _Global Discovery_ will help your students learn about the cultures of * Africa * Asia * Australia and New Zealand * Canada * Caribbean and (...) other Islands * East Europe * Western Europe * Latin America * North America. (shrink)

In lowland South America, breath animates human and non-human bodies, pulsating through the materialities of organisms. Humans, however, should manage their bodies to recast and reconfigure breath in its most life-enhancing manifestations: singing and smoking. These are the specialized domains of those able to manage their vitalities in such a way as to produce potent effects in themselves and in the world around them, including influencing atmospheric conditions, the lives of animals and plants and the harming and healing of others. (...) In these relational onto-epistemologies, intersubjectivity, intercorporality and states of non-cognitive interaffection find new depths. Breath, properly managed, can make and unmake worldly forms, including bodies and the societies they come together in. Focusing on two Amerindian communities, the Warekena of northwestern Rio Negro, Brazil and the Shipibo-Konibo of the Ucayali valley in Eastern Peru, this article examines the interface between human and non-human subjectivities, and how resonant interaffective atmospheric conditions are induced to promote health. (shrink)

A new resolution of the mind-body problem that reconciles materialism and idealism.

More than forty years have passed since Congress, in response to the Civil Rights Movement, enacted sweeping antidiscrimination laws in the Civil Rights Act of 1964, the Voting Rights Act of 1965, and the Fair Housing Act of 1968. As a signal achievement of that legacy, in 2008, Americans elected their first African American president. Some would argue that we have finally arrived at a postracial America, butThe Imperative of Integration indicates otherwise. Elizabeth Anderson demonstrates that, despite progress toward (...) racial equality, African Americans remain disadvantaged on virtually all measures of well-being. Segregation remains a key cause of these problems, and Anderson skillfully shows why racial integration is needed to address these issues. Weaving together extensive social science findings--in economics, sociology, and psychology--with political theory, this book provides a compelling argument for reviving the ideal of racial integration to overcome injustice and inequality, and to build a better democracy. -/- Considering the effects of segregation and integration across multiple social arenas, Anderson exposes the deficiencies of racial views on both the right and the left. She reveals the limitations of conservative explanations for black disadvantage in terms of cultural pathology within the black community and explains why color blindness is morally misguided. Multicultural celebrations of group differences are also not enough to solve our racial problems. Anderson provides a distinctive rationale for affirmative action as a tool for promoting integration, and explores how integration can be practiced beyond affirmative action. -/- Offering an expansive model for practicing political philosophy in close collaboration with the social sciences, this book is a trenchant examination of how racial integration can lead to a more robust and responsive democracy. (shrink)

"This is an important contribution to the serious, detailed philosophical discussion of Buddhist ideas, an approach to the study of Buddhism that is still relatively young and undeveloped. The arguments for and against various Buddhist views are presented in an accessible and clear way, but without shying away from the inevitable conundrums and complexities. The study is well supported by a wide range of primary sources and references to recent scholarly discussions." - David Burton, Canterbury Christ Church University The first (...) introductory survey of Indian Buddhist philosophy available in the English language. Organised in broadly chronological terms, this book presents the philosophical arguments of the great Indian Buddhist philosophers of the fifth century BCE to the eighth century CE. Each chapter examines their core ethical, metaphysical and epistemological views as well as the distinctive area of Buddhist ethics that we call today moral psychology. Throughout, the book follows three key themes that both tie the tradition together and are the focus for most critical dialogue: the idea of anatman or no-self, the appearance/reality distinction and the moral aim, or ideal. Indian Buddhist philosophy is shown to be a remarkably rich tradition that deserves much wider engagement from European philosophy. Carpenter shows that while we should recognise the differences and distances between Indian and European philosophy, its driving questions and key conceptions, we must resist the temptation to find in Indian Buddhist philosophy, some Other, something foreign, self-contained and quite detached from anything familiar. Indian Buddhism is shown to be a way of looking at the world that shares many of the features of European philosophy and considers themes central to philosophy understood in the European tradition. (shrink)

The classic modern statement of mind-body interactionism. In Carpenter's view, not only is mental activity the direct result of the physiological activity of the nervous system, the course of neural activity can in its turn be influenced by the occurrence of mental events.

This early work first published in 1912 by poet, philosopher, and gay activist, Edward Carpenter is both expensive and hard to find in its first edition. It details the changing ideas of masculinity and femininity in his contemporary culture and is thoroughly fascinating for anyone interested in social history. Many of the earliest books, particularly those dating back to the 1900s and before, are now extremely scarce. We are republishing these classic works in affordable, high quality, modern editions, using (...) the original text and artwork. (shrink)

Feminist epistemology and philosophy of science studies the ways in which gender does and ought to influence our conceptions of knowledge, the knowing subject, and practices of inquiry and justification. It identifies ways in which dominant conceptions and practices of knowledge attribution, acquisition, and justification systematically disadvantage women and other subordinated groups, and strives to reform these conceptions and practices so that they serve the interests of these groups. Various practitioners of feminist epistemology and philosophy of science argue that dominant (...) knowledge practices disadvantage women by (1) excluding them from inquiry, (2) denying them epistemic authority, (3) denigrating their “feminine” cognitive styles and modes of knowledge, (4) producing theories of women that represent them as inferior, deviant, or significant only in the ways they serve male interests, (5) producing theories of social phenomena that render women's activities and interests, or gendered power relations, invisible, and (6) producing knowledge (science and technology) that is not useful for people in subordinate positions, or that reinforces gender and other social hierarchies. Feminist epistemologists trace these failures to flawed conceptions of knowledge, knowers, objectivity, and scientific methodology. They offer diverse accounts of how to overcome these failures. They also aim to (1) explain why the entry of women and feminist scholars into different academic disciplines, especially in biology and the social sciences, has generated new questions, theories, and methods, (2) show how gender has played a.. (shrink)

Excerpt from The Esthetic Basis of Greek Art of the Fifth and Fourth Centuries B. C The bibliography of my subject is very nearly negligible. One debt (outside of Greek archaeology altogether) is, however, a heavy one; and I wish to acknowledge great obligation to the keen and serious dialectic which distinguishes Geoffrey Scott's of Humanism. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an (...) important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

We citizens of the 21st century live in a world where division of epistemic labour rules. Most of what we know we learned from the spoken or written word of others, and we depend in endless practical ways on the technological fruits of the dispersed knowledge of others—of which we often know almost nothing—in virtually every moment of our lives. Interest has been growing in recent years amongst philosophers, in the issues in epistemology raised by this fact. One issue concerns (...) the depth and extent of our epistemic dependence on testimony, as we may label this broad epistemic source: Do we have any knowledge at all that is free of epistemic dependence on what we have learned from others? A related question is whether our entitlement to believe what we have learned from others can be explained without invoking any epistemic principles special to testimony. These questions concern, as it were, the macro-epistemology of testimony. In the present discussion I shall focus instead on the micro foundations. Testimony, in our broad sense, can occur through an extensive range of types of spoken and written means of purportedly factual communication, including telephone calls, e-mails and personal letters, lectures and radio broadcasts, newspapers, textbooks and encyclopaedias, personal diaries, and public records of all kinds. But the central paradigm—what started the whole communication thing off—is surely that of face-to-face spoken encounter, when one person tells something to another, thereby intending and hoping to share her knowledge with her audience. I begin by describing the speech act of telling, identifying what takes place in a felicitous act of telling. From the nature of the speech act of telling, we see precisely how it is that knowledge is, when all goes as it should, acquired from teller by trusting hearer, in such an act, and in acts of testimony more broadly. (shrink)

What attitude should philosophers take toward their favorite philosophical theories? I argue that the answer is belief and middling to low credence. I begin by discussing why disagreement has motivated the view that we cannot rationally believe our philosophical theories. Then, I show why considerations from disagreement actually better support my view. I provide two additional arguments for my view: the first concerns roles for belief and credence and the second explains why believing one’s philosophical theories is superior to accepting (...) them. I close by addressing objections, including implications my view has for the Lockean thesis, the view that there is a normative connection between belief and high credence. (shrink)

Compassionate and Practical Advice Helps Readers Move through Hard Times There are things in life that knock us to the ground. The death of a loved one, the loss of a job, the betrayal of a friend, the turmoil of complex family issues. Sometimes it feels as though life is falling down around us. In those world-rocking times, we can hang on to hurts or we can surrender our pain to the One who promises us abundant life. In this practical (...) and encouraging book, trusted author Elizabeth B. Brown shows weary readers not only how to survive life's difficulties but how to move beyond them to a place of strength and confidence. She shows them that they are not alone and are not destined for a life defined by the chaos of crises. Then she shows readers how to understand and accept their situation, surround themselves with people who can guide and encourage them, and grow through the process. (shrink)

This book provides a philosophical analysis of the notion of selfhood that underlies identity politics. It offers a unique theory of the self that combines previous scholarly work on recognition and the phenomenology of space. The politics of identity occupy the centre of a contested terrain. Marginalised and oppressed peoples continue to seek the transformation of our shared social world and our political institutions required for their lives to be liveable. Public criticism and academic treatments of identity politics often take (...) a disparaging view that treats it as subordinate to more general political questions about justice and the organisation of society and its institutions. This book argues that these polemics ignore the numerous ways in which all politics is concerned with matters of selfhood and identity. Through a rereading of Hegel's account of recognition as an ongoing and dynamic process that constitutes the self, it presents selves-and the categories of identity that qualify these selves-as fundamentally conditioned by the environments in which they appear before themselves and others. It also argues that we do the work of identity in public spaces-particularly digital spaces-and that these spaces shape what identities we can assume and what those identities mean. Contemporary social media technologies facilitate the production of particular forms of selfhood through the combined logics of the interface, the profile, and the post. The Politics of Recognition in the Age of Digital Spaces will be of interest to scholars and advanced students working in a wide range of disciplines including political philosophy, phenomenology, philosophy of technology, sociology, political theory, and critical theory. It will also appeal to anyone with an interest in contemporary identity politics, whether as a matter of study or lived experience. (shrink)

Traditional theistic arguments conclude that God exists. Pragmatic theistic arguments, by contrast, conclude that you ought to believe in God. The two most famous pragmatic theistic arguments are put forth by Blaise Pascal (1662) and William James (1896). Pragmatic arguments for theism can be summarized as follows: believing in God has significant benefits, and these benefits aren’t available for the unbeliever. Thus, you should believe in, or ‘wager on’, God. This article distinguishes between various kinds of theistic wagers, including finite (...) vs. infinite wagers, premortem vs. postmortem wagers, and doxastic vs. acceptance wagers. Then, we’ll turn to the epistemic-pragmatic distinction, and discusses the nuances of James’ argument, and how views like epistemic permissivism and epistemic consequentialism provide unique “hybrid” wagers. Finally, we’ll cover outstanding objections and responses. (shrink)

The Intermediate sex collates papers from Edward Carpenter on his ideas about intermediate types. Carpenter claims that there are those in societies who hold an intermediate position between the two sexes and may have an inner sex in their mind that is different from their biological sex. Originally published in 1908, this version in1941, these papers present early observations about gender fluidity in both men and women, studying certain 'types' of intermediate people that he claimed were begin to (...) emerge more obviously at the time of writing. This title will be of interest to students of gender studies. (shrink)

Recent defenses of same-sex marriage and polygamy have invoked the liberal doctrines of neutrality and public reason. Such reasoning is generally sound but does not go far enough. This paper traces the full implications of political liberalism for marriage. I argue that the constraints of public reason, applied to marriage law, entail ‘minimal marriage’, the most extensive set of state-determined restrictions on marriage compatible with political liberalism. Minimal marriage sets no principled restrictions on the sex or number of spouses and (...) the nature and purpose of their caring relationships, nor on which marital rights are exchanged, and whether they are exchanged reciprocally or asymmetrically. Minimal marriage supports adult care networks, urban tribes, friendships, and other forms of relationships as well as ‘traditional’ marriages. I provide a publically justifiable rationale for a legal framework supporting non-dependent caring relationships between adults. The argument is that caring relationships are primary goods, and that liberal justice accordingly requires legal frameworks supporting caring relationships. Minimal marriage is one such framework. (shrink)

What's on the other side of stepping out in faith? A supernatural lifestyle. The world is shaking. Anyone can see it. Governments are collapsing. Economies are failing. Nations are in turmoil. People are realizing that things that appeared so stable and promising are subject to fall. The solution? Stepping out in faith and experiencing the miraculous as your new normal. God wants you to live a supernatural lifestyle! Venetia Carpenter learned this first hand, as she shares inspired insights and (...) compelling testimony from personal experiences that show you a lifestyle of faith is not only possible, but should be normal. Prepare to learn: - Why a lifestyle of faith is essential for everyone living in these critical times - How to trust God's supernatural provision to meet your needs - Keys to accessing different levels of faith to release the miraculous As a follower of Jesus Christ, get ready to experience the miraculous life you were meant to live! (shrink)

We propose that the crucial difference between human cognition and that of other species is the ability to participate with others in collaborative activities with shared goals and intentions: shared intentionality. Participation in such activities requires not only especially powerful forms of intention reading and cultural learning, but also a unique motivation to share psychological states with others and unique forms of cognitive representation for doing so. The result of participating in these activities is species-unique forms of cultural cognition and (...) evolution, enabling everything from the creation and use of linguistic symbols to the construction of social norms and individual beliefs to the establishment of social institutions. In support of this proposal we argue and present evidence that great apes understand the basics of intentional action, but they still do not participate in activities involving joint intentions and attention. Human children's skills of shared intentionality develop gradually during the first 14 months of life as two ontogenetic pathways intertwine: the general ape line of understanding others as animate, goal-directed, and intentional agents; and a species-unique motivation to share emotions, experience, and activities with other persons. The developmental outcome is children's ability to construct dialogic cognitive representations, which enable them to participate in earnest in the collectivity that is human cognition. Key Words: collaboration; cooperation; cultural learning; culture; evolutionary psychology; intentions; shared intentionality; social cognition; social learning; theory of mind; joint attention. (shrink)

This Is A New Release Of The Original 1897 Edition.

Many of us are tempted by the thought that the future is open, whereas the past is not. The future might unfold one way, or it might unfold another; but the past, having occurred, is now settled. In previous work we presented an account of what openness consists in: roughly, that the openness of the future is a matter of it being metaphysically indeterminate how things will turn out to be. We were previously concerned merely with presenting the view and (...) exploring its consequences; we did not attempt to argue for it over rival accounts. That is what we will aim to do in this paper. (shrink)

In this project I am concerned with the extent to which conceptual engineering happens in domains outside of philosophy, and if so, what that might look like. Specifically, I’ll argue that...

Plato articulates a deep perplexity about inquiry in ?Meno's Paradox??the claim that one can inquire neither into what one knows, nor into what one does not know. Although some commentators have wrestled with the paradox itself, many suppose that the paradox of inquiry is special to Plato, arising from peculiarities of the Socratic elenchus or of Platonic epistemology. But there is nothing peculiarly Platonic in this puzzle. For it arises, too, in classical Indian philosophical discussions, where it is formulated with (...) great clarity, and analysed in a way that casts it in a new light. We present three treatments of the puzzle in Indian philosophy, as a way of refining and sharpening our understanding of the paradox, before turning to the most radical of the Indian philosophers to tackle it. The Indian philosophers who are optimistic that the paradox can be resolved appeal to the existence of prior beliefs, and to the resources embedded in language to explain how we can investigate, and so move from ignorance to knowledge. Highlighting this structural feature of inquiry, however, allows the pessimist philosopher to demonstrate that the paradox stands. The incoherence of inquiry is rooted in the very idea of aiming our desires at the unknown. Asking questions and giving answers rests on referential intentions targeting objects in a region of epistemic darkness, and so our ?inquiry sceptic? also finds structurally similar forms of incoherence in the pragmatics of interrogative discourse. (shrink)

On a rainy day in May 1988, a lowland gorilla named Willie B. stepped outdoors for the first time in twenty-seven years, into a new landscape immersion exhibit. Born in Africa, Willie B. had been captured by an animal collector and sold to a zoo. During the decades he spent in a cage, zoos stopped collecting animals from the wild and Americans changed the ways they wished to view animals in the zoo. Zoos developed new displays to simulate landscapes like (...) the Amazon River basin and African forests. Exhibits similar to animals' natural habitats began to replace old-fashioned animal houses. But such displays are only the most recent effort of zoos to present their audiences with an authentic experience of nature. Since the first zoological park opened in the United States in Philadelphia in 1874, zoos have promised their visitors a journey into the natural world. And for more than a century they have been popular places for education and recreation: every year more than 130 million Americans go to zoos to look at the animals and enjoy a day outdoors. The first book-length history of American zoos, Animal Attractions examines the meaning of nature in the city by looking at the ways zoos have assembled and displayed their animal collections. Situated literally and culturally in the American middle landscape, zoos are concrete expressions of longstanding tensions between wildness and civilization, science and popular culture, education and entertainment. In their efforts to promote nature appreciation, they reveal much about how our culture envisions the natural world and the human place in it and how these ideas have changed. (shrink)

Love and Death move through this world of ours like things apart-underrunning it truly, and everywhere present, yet seeming to belong to some other mode of existence. When Death comes, breaking into the circle of our friends, words fail us, our mental machinery ceases to operate, all our little stores of wit and wisdom, our maxims, our mottoes, accumulated from daily experience, evaporate and are of no avail. These things do not seem to touch or illuminate in any effective way (...) the strange vast Presence whose wings darken the world for us. And with Love, though in an opposite sense, it is the same. Words are of no use, all our philosophy fails-whether to account for the pain, or to fortify against the glamour, or to describe the glory of the experience.These figures, Love and Death, move through the world, like closest friends indeed, never far separate, and together dominating it in a kind of triumphant superiority; and yet like bitterest enemies, dogging each other's footsteps, undoing each other's work, fighting for the bodies and souls of mankind.Is it possible that at length and after ages we may attain to liberate ourselves from their overlordship-to dominate them and make them our ministers and attendants? Can we wrest them from their seeming tyranny over the human race, and from their hostility to each other? Can we persuade them to lay aside their disguise and appear to us for what they no doubt are-even the angels and messengers of a new order of existence? (shrink)

On the phenomenal view of evidence, seemings are evidence. More precisely, if it seems to S that p, S has evidence for p. Here, I raise a worry for this view of evidence; namely, that it has the counterintuitive consequence that two people who disagree would rarely, if ever, share evidence. This is because almost all differences in beliefs would involve differences in seemings. However, many literatures in epistemology, including the disagreement literature and the permissivism literature, presuppose that people who (...) disagree often do share evidence. I conclude that this is a reason to question the phenomenal view of evidence. (shrink)

Ben shu tan tao le Song Ming li xue yu Ming dai wen xue de guan xi, bing yi ren ge feng fan wei zhong dian shen ru yan jiu le Ming dai wen xue de chuang zuo yu liu bian, jian gou le Ming dai wen xue de chuang zuo yu liu bian jian gou le Ming dai wen xue de fa zhan ti xi, dui Ming dai zhong yao zuo jia, zuo pin ti chu le du dao (...) de kan fa. (shrink)

This chapter defends the account of metaphysical indeterminacy of Barnes and Williams against Eklund's objections.