Unlike the bulk of electronic media the computer game or video game is a distinctly gendered medium. All investigations confirm that we are dealing with a medium which almost exclusively appeals to and is used by, boys and young men. Therefore, the video games and computer games are very suited for investigating the form of entertainment, the pleasure, that appeals to men, i.e. the specific ‘masculine pleasure’.The paper deals with questions such as: What do computer games mean? What does violence (...) in computer games signify? Why do computer games, especially the violent ones, mean something special to a certain group of men? These questions are discussed from the perspective of semiotics, media and control studies.Finally, the paper discusses the connections between women and the male dominated video games, and attempts to explain why, nevertheless, some girls and women do play these games. (shrink)
"The book’s contribution to feminist philosophy of religion is substantial and original.... It brings the continental and Anglo-American traditions into substantive and productive conversation with each other." —Ellen Armour To what extent has the emergence of the study of religion in Western culture been gendered? In this exciting book, Grace Jantzen proposes a new philosophy of religion from a feminist perspective. Hers is a vital and significant contribution which will be essential reading in the study of religion.
The definition of mysticism has shifted, in modern thinking, from a patristic emphasis on the objective content of experience to the modern emphasis on the subjective psychological states or feelings of the individual. Post Kantian Idealism and Romanticism was involved in this shift to a far larger extent than is usually recognized. An important conductor of the subjectivist view of mysticism to modern philosophers of religion was William James, even though in other respects he repudiated Romantic and especially Idealist categories (...) of thought. In this article I wish first to explore William James' understanding of mysticism and religious experience, and then to measure that understanding against the accounts of two actual mystics, Bernard of Clairvaux and Julian of Norwich, who, for all their differences, may be taken as paradigms of the Christian mystical tradition. I shall argue that judging from these two cases, James' position is misguided and inadequate. Since James' account has been of enormous influence in subsequent thinking about mysticism, it follows that if his understanding of mysticism is inadequate, so is much of the work that rests upon it. (shrink)
Scientists routinely solve the problem of supplementing one’s store of variables with new theoretical posits that can explain the previously inexplicable. The banality of success at this task obscures a remarkable fact. Generating hypotheses that contain novel variables and accurately project over a limited amount of additional data is so difficult—the space of possibilities so vast—that succeeding through guesswork is overwhelmingly unlikely despite a very large number of attempts. And yet scientists do generate hypotheses of this sort in very few (...) tries. I argue that this poses a dilemma: either the long history of scientific success is a miracle, or there exists at least one method or algorithm for generating novel hypotheses with at least limited projectibility on the basis of what’s available to the scientist at a time, namely a set of observations, the history of past conjectures, and some prior theoretical commitments. In other words, either ordinary scientific success is miraculous or there exists a logic of discovery at the heart of actual scientific method. (shrink)
The history of design arguments stretches back to before Aquinas, who claimed that things which lack intelligence nevertheless act for an end to achieve the best result. Although science has advanced to discredit this claim, it remains true that many biological systems display remarkable adaptations of means to ends. Versions of design arguments have persisted over the centuries and have culminated in theories that propose an intelligent designer of the universe. This volume is the only comprehensive survey of 2,000 years (...) of debate, drawing on both historical and modern literature to identify, clarify and assess critically the many forms of design argument for the existence of God. It provides a neutral, informative account of the topic from antiquity to Darwin, and includes concise primers on probability and cosmology. It will be of great value to upper-level undergraduates and graduates in philosophy of religion, theology, and philosophy of science. (shrink)
Donna Haraway, in her ‘Manifesto for Cyborgs’, issues a warning that in the postmodern world where grand narratives increasingly fail and subjects are seen to be irremediably fragmented, ‘we risk lapsing into boundless difference and giving up on the confusing task of making a partial, real connection. Some differences are playful; some are poles of world historical systems of domination. Epistemology is about knowing the difference’. Such an account of epistemology, which sees its central task to be a knowledge of (...) the significance of difference and a capacity to discern between innocent and oppressive forms of difference, is perhaps not one that would most readily occur to British philosophers of religion. It is, however, an account which has resonances both with many contemporary continental thinkers and with feminist epistemologists. Notwithstanding the many areas of divergence between and among these groups, on two points at least they converge: that the recognition and discernment of difference has become inescapable for epistemology, and that of the differences which must be dealt with, gender difference has a paradigmatic status. (shrink)
The great increase of interest in the study of spirituality and mysticism is reflected in the large number of articles that the Encyclopedia of Religion devotes to various aspects of this topic. As one would expect, there are long entries for ‘Mysticism’ and ‘Christian Spirituality’ and ‘Religious Experience’. In addition to these broad categories, attention is given to more specific aspects of spirituality such as ‘Asceticism’, ‘Silence’, ‘Prayer’, ‘Meditation’, and so on. This is complemented by entries on many of the (...) spiritual giants of the Christian tradition, both ancient and modern. I shall begin by discussing these articles on individuals, and go on to examine the more general articles later in the review. I shall suggest that, despite many merits, both sorts of entry display an editorial policy about which serious questions must be raised. (shrink)
What must I do to be saved? And is what I must do the same as what you must do? The Philippian jailor in the book of Acts received a most peculiar answer to the question: ‘Believe in the Lord Jesus Christ’, said St Paul, ‘and you will be saved.’ In the context, this hardly seems appropriate. The jailor was not asking how he could be assured of a place in the next world, or how he could be reconciled to (...) God or have his sins forgiven. His was a cry of quite unreligious desperation: was there any alternative to suicide, now that his prison was no longer secure and he had failed in his duty? The curious thing about the story is that it is recorded, not as an example of over–zealous bad manners, but as ultimately the right answer for even the jailor's situation. When Paul instructed him further, he and his household were baptized: the writer clearly intended the story to show that Paul's initial response was exactly right, and that belief in Christ brought salvation to the jailor and his family. (shrink)
An identical consciousness of close communion with God is obtained by the non-sacramental Quaker in his silence and by the sacramental Catholic in the Eucharist. The Christian contemplative's sense of personal intercourse with the divine as manifest in the incarnate Christ is hard to distinguish from that of the Hindu Vaishnavite, when we have allowed for the different constituents of his apperceiving mass.
The paper addresses issues of scientific conduct regarding relations between science and the media, relations between scientists and journalists, and attitudes towards the public at large. In the large and increasing body of literature on scientific conduct and misconduct, these issues seem underexposed as ethical challenges. Consequently, individual scientists here tend to be left alone with problems and dilemmas, with no guidance for good conduct. Ideas are presented about how to make up for this omission. Using a practical, ethical approach, (...) the paper attempts to identify ways scientists might deal with ethical public relations issues, guided by a norm or maxim of openness. Drawing on and rethinking the CUDOS codification of the scientific ethos, as it was worked out by Robert K. Merton in 1942, we propose that this, which is echoed in current codifications of norms for good scientific conduct, contains a tacit maxim of openness which may naturally be extended to cover the public relations of science. Discussing openness as access, accountability, transparency and receptiveness, the argumentation concentrates on the possible prevention of misconduct with respect to, on the one hand, sins of omission—withholding important information from the public—and, on the other hand, abuses of the authority of science in order to gain publicity. Statements from interviews with scientists are used to illustrate how scientists might view the relevance of the issues raised. (shrink)
Mandatory risk assessment is intended to reassure concerned citizens and introduce reason into the heated European controversies on genetically modified crops and food. The authors, examining a case of risk assessment of genetically modified oilseed rape, claim that the new European legislation on risk assessment does nothing of the sort and is not likely to present an escape from the international deadlock on the use of genetic modification in agriculture and food production. The new legislation is likely to stimulate the (...) kind of emotive reactions it was intended to prevent. In risk assessment exercises, scientific uncertainty is turned into risk, expressed in facts and figures. Paradoxically, this conveys an impression of certainty, while value-disagreement and conflicts of interest remain hidden below the surface of factuality. Public dialogue and negotiation along these lines are rendered impossible. The only option left to critics is to resort to claims of fear and to call for new risk assessments to be performed, on and on again. Science is allowing itself to be abused by accepting the burden of proof in matters more suited to reflection and negotiation. The specific challenge to science would be to take care of itself – rethinking the role and the limitations of science in a social context, and, thereby gaining the strength to fulfill this role and to enter into dialogue with the rest of society. Scientific communities appear to be obvious candidates for prompting reflection and dialogue on this issue. (shrink)
The shift from print to screen has bodily effects on how we read. We distinguish two dimensions of embodied reading: the spatio-temporal and the imaginary. The former relates to what the body does during the act of reading and the latter relates to the role of the body in the imagined scenarios we create from what we read. At the level of neurons, these two dimensions are related to how we make sense of the world. From this perspective, we explain (...) how the bodily activity of reading changes from print to screen. Our focus is on the decreased material anchoring of memories. (shrink)
This paper discusses aspects of the relationship between the scientific community and the public at large. Inspired by the European public debate on genetically modified crops and food, ethical challenges to the scientific community are highlighted. This is done by a discussion of changes that are likely to occur to journalistic attitudes – mirroring changing attitudes in the wider society – towards science and scientific researchers. Two journalistic conventions – those of science transmission and of investigative journalism – are presented (...) and discussed in relation to the present drive towards commercialization within the world of science: how are journalists from these different schools of thought likely to respond to the trend of commercialization? Likely journalistic reactions could, while maintaining the authority of the scientific method, be expected to undermine public trust in scientists. In the long term, this may lead to an erosion of the idea of knowledge as something that cannot simply be reduced to the outcome of negotiation between stakeholders. It is argued that science is likely to be depicted as a fallen angel. This may be countered, it is posited, by science turning human, by recognizing its membership of society, and by recognizing that such membership entails more than just commercial relations. To rethink its relationship with the public at large – and, in particular, to rethink the ideal of disinterested science – is an ethical challenge facing the scientific community. (shrink)
Using multi-modal Conversation Analysis, this article demonstrates how teenage boys end assessments of social experiences with insults. When they participate in social activities, teenagers — as everybody else — routinely make assessments through which they produce social organization and create alignments. This article, however, analyzes structures of assessments that are contested in a counter-positional action. It will be demonstrated how the teenage boys end these challenged-assessment sequences through ‘insults’. A feature of these insults is that the conversationalists ‘go mental’, that (...) is, they question the ‘mental’ abilities and competences of their co-participant and thereby exclude him from the status of being a competent member of the group. In and through such conduct, the participants make the social function as well as the risks of assessing explicit: as competent members of a social group they are being held accountable for having claimed knowledge of the assessed target and may on these grounds be excommunicated as someone who does not understand social life. (shrink)
Bokanmeldelse av > Forfattere: Simonsen, M. M., Rølsåsen, T., Eckbo, N., Dale, R. F., Barder, O. H. E. og Fjeldaas, E. Utgitt: Bergen, Fagbokforlaget. År: 2020. Sidetall: 134.
In a naïve realist approach to reading an ontology off the models of a physical theory, the invariance of a given theory under permutations of its property-bearing objects entails the existence of distinct possible worlds from amongst which the theory cannot choose. A brand of Ontic Structural Realism attempts to avoid this consequence by denying that objects possess primitive identity, and thus worlds with property values permuted amongst those objects are really one and the same world. Assuming that any successful (...) ontology of objects is able to describe a universe containing a determinate number of them, I argue that no version of OSR which both retains objects and understands ‘structure’ in terms of relations can be successful. This follows from the fact that no set of relational facts is sufficient to fix the cardinality of the collection of objects implied by those facts. More broadly, I offer reasons to believe that no version of OSR is compatible with the existence of objects, no matter how ontologically derivative they are taken to be. Any such account would have to attribute a definite cardinality to a collection of objects while denying that those objects are possessed of a primitive identity. With no compelling reason to abandon the classical conception of cardinality, such an attribution is incoherent. (shrink)
It has been suggested that puzzles in the interpretation of quantum mechanics motivate consideration of entities that are numerically distinct but do not stand in a relation of identity with themselves or non-identity with others. Quite apart from metaphysical concerns, I argue that talk about such entities is either meaningless or not about such entities. It is meaningless insofar as we attempt to take the foregoing characterization literally. It is meaningful, however, if talk about entities without identity is taken as (...) elliptical for either nominal or predicative use of a special class of mass terms. (shrink)
Since Origen and Chrysostom, John s Gospel has been valued as the most spiritual among the New Testament writings. Although Origen recognizes the Stoic character of John s statement that God is pneuma, an examination of the gospel in light of Stoic physics has not yet been carried out. Instead the Johannine spirit has been absorbed into the Word and lost its distinct character as physical mediator between the divine and humane spheres. Combining her insight into Stoic physics and ancient (...) physiology, the author situates her thesis in the major discussions of modern Johannine scholarship and demonstrates new solutions to well-known problems. ". (shrink)
English summary: The contributions to this volume discuss the philosophical development of Friedrich Wilhelm Joseph Schelling (1775-1854) in the first half of the 19th century.
For some customers, the corona pandemic has turned e-shopping into a fine alternative to shopping in brick-and-mortar shops. For other customers in quarantine e-shopping is the only alternative. The long-lasting pandemic, however, has reminded us of the importance of social contacts and interactions – even if it’s just to go the supermarket to ‘mingle’. This paper investigates what ‘mingle’ means when shopping in physical self-service shops amongst unacquainted others in Denmark. It describes customers’ practice of doing self-service by organizing interaction (...) to minimize social involvement. It shows how they, as a matter of fact, co-ordinate their conduct in ways that hampers possibilities for engaging in even small ‘ritual’ exchanges of talk. The paper draws upon a corpus of video recordings of customers’ self-service practices in shops in Denmark. In addition, the customers’ gaze was recorded with the mobile Tobii Pro X3 eye tracker. The study falls within the realm of ethnomethodological and conversation analytic studies of multimodal interaction. It concludes that self-service is achieved through co-present customers’ tacit coordination of multimodal actions in social interaction and that their practices work to achieve ‘effortlessly’ and ‘spontaneously’ being, getting, and staying out of the way, which seems to be an ideal for self-service shopping. Talk and moreover having a conversation seems to be an impediment to it. (shrink)
Scientific practice involves two kinds of induction. In one, generalizations are drawn about the states of a particular system of variables. In the other, generalizations are drawn across systems in a class. We can discern two questions of correctness about both kinds of induction: what distinguishes those systems and classes of system that are ‘projectible’ in Goodman’s sense from those that are not, and what are the methods by which we are able to identify kinds that are likely to be (...) projectible? In answer to the first question, numerous theories of ‘natural kinds’ have been advanced, but none has satisfactorily addressed both questions simultaneously. I propose a shift in perspective. Both essentialist and cluster property theories have traditionally characterized kinds directly in terms of the causally salient properties their members possess. Instead, we should focus on ‘dynamical symmetries’, transformations of a system to which the causal structure of that system is indifferent. I suggest that to be a member of natural kind it is necessary and sufficient to possess a particular collection of dynamical symmetries. I show that membership in such a kind is in turn necessary and sufficient for the presence of the sort of causal structure that accounts for success in both kinds of induction, thus demonstrating that has been answered satisfactorily. More dramatically, I demonstrate that this new theory of ‘dynamical kinds’ provides an answer to with methodological implications concerning the discovery of projectible kinds. (shrink)
Most attempts to answer the question of whether populations of groups can undergo natural selection focus on properties of the groups themselves rather than the dynamics of the population of groups. Those approaches to group selection that do emphasize dynamics lack an account of the relevant notion of equivalent dynamics. I show that the theory of ‘dynamical kinds’ I proposed in Jantzen :3617–3646, 2014) can be used as a framework for assessing dynamical equivalence. That theory is based upon the (...) notion of a dynamical symmetry, a transformation of a system that commutes with its evolution through time. In the proposed framework, structured sets of dynamical symmetries are used to pick out equivalence classes of systems. These classes are large enough to encompass the range of phenomena we associate with natural selection, yet restrictive enough to guarantee a sort of causal homogeneity. By characterizing dynamical kinds via symmetry structures in this way, the question of levels of selection becomes a precise question about which populations respect the dynamical symmetries of Darwinian evolution. Standard population genetic models suggest that populations undergoing evolution by natural selection are partially characterized by a group of fitness-scaling symmetries. I demonstrate conditions under which these symmetries may be satisfied by populations of individuals, populations of groups of individuals, or both simultaneously. (shrink)
Language is more than a source of information for accessing higher-order conceptual knowledge. Indeed, language may determine how people perceive and interpret visual stimuli. Visual processing in linguistic contexts, for instance, mirrors language processing and happens incrementally, rather than through variously-oriented fixations over a particular scene. The consequences of this atypical visual processing are yet to be determined. Here, we investigated the integration of visual and linguistic input during a reasoning task. Participants listened to sentences containing conjunctions or disjunctions and (...) looked at visual scenes containing two pictures that either matched or mismatched the nouns. Degree of match between nouns and pictures and between their expected and actual spatial positions affected fixations as well as judgments. We conclude that language induces incremental processing of visual scenes, which in turn becomes susceptible to reasoning errors during the language-meaning verification process. (shrink)
Various causal details of the genetic process of translation have been singled out to account for its privileged status as a ‘code'. We explicate the biological uses of coding talk by characterizing a class of special causal processes in which topological properties are the causally relevant ones. This class contains both the process of translation and communication theoretic coding processes as special cases. We propose a formalism in terms of graphs for expressing our theory of biological codes and discuss its (...) utility in understanding biological systems. *Received May 2007; revised May 2008. †To contact the authors, please write to: Department of Philosophy, Baker Hall 135, Carnegie Mellon University, Pittsburgh, PA 15213; e-mail: jantzen@cmu.edu or [email protected] (shrink)
Physical theories continue to be interpreted in terms of particles. The idea of a particle required modification with the advent of quantum theory, but remains central to scientific explanation. Particle ontologies also have the virtue of explaining basic epistemic features of the world, and so remain appealing for the scientific realist. However, particle ontologies are untenable when coupled with the empirically necessary postulate of permutation invariance—the claim that permuting the roles of particles in a representation of a physical state results (...) in a representation of the same physical state. I demonstrate that any theory which is permutation invariant in this sense is incompatible with a particle ontology. (shrink)
This article challenges the widely held view that mysticism is essentially characterized by intense, ineffable, subjective experiences. Instead, I show that mysticism has undergone a series of social constructions, which were never innocent of gendered struggles for power. When philosophers of religion and popular writers on mysticism ignore these gendered constructions, as they regularly do, they are in turn perpetuating a post-Jamesian understanding of mysticism which removes mysticism and women from involvement with political and social justice.
