Contrary to economics or history, for example, there does not exist an organized field dedicated to the philosophy of political science. Given that the philosophical issues raised by political science research are just as pressing and vibrant as those raised in these more organized fields, fostering a field that labels itself Philosophy of Political Science (PoPS) is important. PoPS is advanced here as a fruitful meeting place where both philosophers and practicing political scientists contribute and discuss—with philosophical discussions that are (...) close to and informed by actual developments in political science, making philosophy of science continuous with the sciences in line with contemporary naturalist philosophy of science. The topics scrutinized in the different chapters of the Handbook will figure prominently in PoPS, as we lay out in this chapter. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Believing in Yesterday while Living for TodayJudith P. HallettLee T. Pearcy's meditation on the past and prospects of classical education in the United States, The Grammar of Our Civility: Classical Education in America (Baylor University Press, Waco, Tex. 2005), embarks from an assessment by the German émigré-scholar Werner Jaeger in his Scripta Minora, published in Rome in 1961, a year before Jaeger died. Jaeger's exact words merit full quotation: (...) "Without the continuing prestige of the ancient idea of humanity in human culture, classical scholarship is just a waste of time. Whoever does not see this ought to come to America and let himself learn from the way classical studies have developed there." Arguing "that Jaeger was right," Pearcy contends that "Classics, the study of ancient Greece and Rome, has never developed, as other academic subjects and disciplines have, a distinctly American form in response to American social and cultural conditions." Instead, "classics in this country has imitated European models and patterned itself after forms of education and scholarship developed in a cultural context where, as Jaeger saw, the prestige of Humanism guaranteed the cultural value of classical study" (Foreword, x).The Grammar of Our Civility not only offers a thoughtful response to Jaeger's criticism of how classical studies have developed in this alien environment; it also considers how they might, at long last, become truly American. In faulting classics in this country for merely emulating inapposite European models, Pearcy investigates the genesis of these models in Renaissance Italy and nineteenth-century England and Germany, and traces the evolution of American classics in higher and secondary education from colonial to contemporary times. He maintains that the inability of classics "to negotiate successfully the transition at the end of the nineteenth century," moving from the curricular configurations that have been called the "Old College" to the modern American university, has left it uniquely marginalized among professionalized disciplines. Yet he also evocatively imagines, in the mode of another illustrious European settler on our shores, John Lennon: "the contours of a distinctive form of classical education grounded in American personal and social reality [End Page 589] as firmly as European classical studies were grounded in the society they served" (Foreword, ix–x).Pearcy insists that this "pragmatic" American form of classical education needs to resemble its European predecessor by remaining "a way of becoming human and humane." Nevertheless, he envisions that it will adopt patterns of education and scholarship that draw on the "progressive, democratic strain" in the practice of a few American classicists, "avoid[ing] the temptations of some postmodern theories that deny language and literature any possibility of interacting with the human world and make them instruments of power rather than the creators of the powerful." He visualizes a discipline that emerges from and reacts to what he terms the "American cultural self... indeterminate and various." At the same time, he stipulates that this new form of classics must respond to "Jaeger's provocative challenge... by refusing to depend on the 'ancient idea of humanity in human culture'" (118–19).Jaeger's "ancient idea," responsible for the form of classical education that prevailed from approximately the Renaissance to World War I, is the "grammar" of Pearcy's title. Pearcy deploys the term "grammar" in an inventive, subtle analogy between the mastery of an individual language and the study of the entire classical world. As he observes, much as those who acquire the fundamentals of a language through exposure to abstract accounts of its workings become capable of comprehending and actively transforming the culture that this language describes and sustains, so those who once absorbed the messages emanating from that old-time, Old World classical education came to possess the "tastes, values and attitudes of the governing class," and be deemed "civilized" (2–5).Pearcy ponders the form that this "civility" of yore—informed, humane interactions of the mind—might assume in American society today. He similarly considers how a new, culturally rooted and authentic kind of grammar—formal intellectual engagement with the ancient Greco-Roman world in the halls of learning—might foster that civility. Not surprisingly, he assumes that those acquiring this grammar "will begin... (shrink)

The ethical theories employed in health care today assume, in the main, a modern Western philosophical framework. Yet the diversity of cultural and religious assumptions regarding human nature, health and illness, life and death, and the status of the individual suggest that a cross-cultural study of health care ethics is needed. A Cross-Cultural Dialogue on Health Care Ethics provides this study. It shows that ethical questions can be resolved by examining the ethical principles present in each culture, critically assessing each (...) value, and identifying common values found within all traditions, It encourages the development of global awareness and sensitivity to and respect for the diversity of peoples and their values and will advance understanding as well as help to foster a greater balance and a fuller truth in consideration of the human condition and what makes for health and wholeness. (shrink)

A careful analysis of Harold Pinter’s screenplays, notably those written in the 1980s and early 1990s, renders an illustration of how the artist’s cinematic projects supplemented, and often heightened, the focus of his dramatic output, his resolute exploration of the workings of power, love and destruction at various levels of social interaction and bold revision of received values. It seems, however, that few of the scripts did so in such a subtle yet effective manner as Pinter’s intriguing fusion of (...) the erotic, violence and ethical concerns in the film The Comfort of Strangers, directed by Paul Schrader and based on Ian McEwan’s 1981 novel of the same name. The article centres upon Pinter’s creative adaptation of McEwan’s deeply allusive and disquieting text probing, amongst others, the intricacies and tensions of gender relations and sexual intimacy. It examines the screenplay-regarded by many critics as not merely an adaptation of the novel but another, very powerful work of art-addressing Pinter’s method as an adapter and highlighting the artist’s imaginative attempts at fostering a better appreciation of the connections between authoritarian impulses, love and justice. Similarly to a number of other Pinter filmscripts and plays of the 1980s and 1990s, the erotic and the lethal alarmingly intersect in this screenplay where the ostensibly innocent-an unmarried English couple on a holiday in Venice, who are manipulated, victimized and, ultimately, destroyed-are subtly depicted as partly complicit in their own fates. (shrink)

A caged animal in the heart of the city, thousands of miles from its natural habitat, neurotically pacing in its confinement . . . Zoos offer a convenient way to indulge a cultural appetite for novelty and diversion, and to teach us, albeit superficially, about animals. Yet what, conversely, do they tell us about the people who create, maintain, and patronize them, and about animal captivity in general? Rather than foster an appreciation for the lives and attributes of animals, (...) zoos, in Randy Malamud's view, reinforce the idea that we are, by nature, an imperial species: that our power and ingenuity entitles us to violate the natural order by tearing animals from the fabric of their ecosystems and displaying them in an "order" of our own making. In so doing, he argues, zoos not only contribute to the rapid disintegration of our ecosystems, but also deaden our very sensibilities to constraint, spatial disruption, and physical pain. Invoking an array of literary depictions of animals, from Albee's Zoo Story and Virginia Woolf's diaries to the films of Harold Pinter and the poetry of Marianne Moore, Reading Zoos links culture, literature, and nature in an engaging and accessible introduction to environmental ethics, animal rights, cultural critique, and literary representation. (shrink)

Using data obtained during a retrospective interview study of 30 women who had undergone genetic testing—BRCA1/2mutation searching—this paper describes how women, previously diagnosed with breast/ovarian cancer, perceive their role in generating genetic information about themselves and their families. It observes that when describing their motivations for undergoing DNA testing and their experiences of disclosing genetic information within the family these women provide care based ethical justifications for their actions. Finally, it argues that generating genetic information and disclosing this information to (...) kin raise different types of ethical issues. The implications of these findings for ethical debates about informed choice in the context of genetic testing are discussed. (shrink)

The paper builds an argument about empathy, kinesthesia, choreography, and power as they were constituted in early eighteenth century France. It examines the conditions under which one body could claim to know what another body was feeling, using two sets of documents – philosophical examinations of perception and kinesthesia by Condillac and notations of dances published by Feuillet. Reading these documents intertextually, I postulate a kind of corporeal episteme that grounds how the body is constructed. And I endeavor to situate (...) this body within the colonial and expansionist politics of its historical moment. (shrink)

general, abstract situation. On the other side, I know that graduate students and all mathematicians sometimes falter because their intuitive, ..

Coward (religious studies, U. of Calgary) explores the similarities and differences between the language theories of modern French philosopher Jacques Derrida and several traditional Indian schools of thought.

Memory represents a key psychological process. It allows us to recall things from the past which may have taken place hours, days, months, or even many years ago. Our memories are intrinsically personal, subjective, and internal, yet without the primary capacity of memory, other important activities such as speech, perception, concept formation, and reasoning would be impossible. The range of different aspects of memory is huge, from our vocabulary and knowledge about language and the world to our personal histories, skills (...) such as walking and talking, and the more simple memory capacities found in lower animals. Amongst the diversity of memory processes, the principal focus in this volume is the long-term representation of complex associative human memory. This refers to the permanently stored representation of individual items and events. The books in the Oxford Debates in Psychology series aim to provide students and researchers with a stimulating, self-contained, and balanced summary of the various theoretical and empirical positions that shape the most controversial and contested areas of research. Memory: Systems, Process, or Function? presents a a debate about the cognitive architecture of the human long-term memory system. The individual chapter authors represent some of the leading researchers and theorists in the field. Each chapter concentates upon the central theoretical question of how long-term memory can best be conceptualized. In particular, is long-term memory best regarded as comprising multiple independent systems, as a processing framework which can be tapped via different levels of processing, or as a complex fnction which can be used in a flexible and task-appropriate manner? The authors of each chapter present their own answers to this and related research questions. The book concludes with an integrated synopsis and appraisal of the different facets of this fascinating debate. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Bernard Mandeville and the Therapy of “The Clever Politician”Harold J. CookAs the institutional authority of the learned physicians of Augustan London waned, new threats to the classical foundations of medical practice appeared. 1 Patients had more freedom to chose from a variety of practitioners and practices, giving both consumer demand and the advertising skills of suppliers an even more powerful hand in medical affairs. While the burgeoning medical (...) marketplace developed mostly because of the profound socio-economic and political changes of the late Stuart period, intellectual transformations were at play, too. The new science appeared to encourage empiricism and the development of new remedies based on experimentation, devaluing university education in medical classics, but conversely the new science could strengthen physicians’ claims to superiority over mere patients and practitioners. Medical materialists, for instance, could turn the classical advisor/client relationship into that of an expert contolling a passive recipient (patient) for his or her own good.One contemporary debate that shows the implications of materialism for medical relationships is the theory of the passions. The passions linked mind and body. According to most classical accounts, one could (or should) control the passions by applying reason, resulting in both a virtuous and a healthy life. But according to a strong version of materialism, the mind could not hope to control the passions. A doctor therefore could no longer appeal to patients’ reason; rather, he had to manipulate the patient’s passions for his or her own good. Hence for a materialist, the doctor was not an adviser to the patient but an expert therapist, not a teacher of health and virtue but a “clever politician” who ordered bodily passions. Some versions of the new science, then, favored [End Page 101] the expertise of physicians while undermining older views about learned authority. Such an outlook is clear in the work of Dr. Bernard Mandeville, whose famous Fable of the Bees shows how the “clever politician” played on passions to make the body politic run smoothly. Mandeville held coherent views on politics, economics, moral philosophy, and medicine. Like many doctors of his time, he fought to establish his expertise in the new science. His views are expressed most clearly in the theory of the passions. By examining his discussion of the passions in both his social commentary and his medical dialogues, we can note similarities among his various writings and glimpse one of his fundamental positions on medicine and humanity.The Fable and its CriticsTo many English minds of the early eighteenth century, no one exemplified materialism’s threat better than Dr. Bernard Mandeville. Mandeville’s famous slogan, the subtitle of his Fable of the Bees—“private vices, public benefits”—seemed to epitomize materialism’s inherent immorality. The book seemed to argue that what most people recognized as human vices were the main engines of the collective good. Mandeville’s famous book pictured human nature as animalistic, in which the passions held sway over reason. In Mandeville’s world, it appeared, reason became little more than the ability to rationalize, the instrument of hypocrisy, merely letting people cover their true motives (grounded as they were in the passions) with empty words pretending to more exalted ends.His Fable had begun as a little, anonymous, satirical poem in 1705, titled “The Grumbling Hive: or, Knaves Turn’d Honest.” It began by speaking of “A Spacious Hive well stockt with Bees, / That liv’d in Luxury and Ease.” Many of the bees were knaves, with no calling free of deceit, but while “every Part was full of Vice, / Yet [was] the whole Mass a Paradise; /... Such were the Blessings of that State; / Their Crimes conspir’d to make them Great.” Avarice, prodigality, luxury, pride, envy, vanity, folly, fickleness, and inconstancy employed millions, encouraging ingenuity and industry and creating pleasures and comforts “To such a Height, the very Poor / Liv’d better than the Rich before.” But many of the thriving bees complained, shouting for honesty and virtue. When Jove “rid / The bawling Hive of Fraud,” economic collapse followed, with the consequent end of arts and sciences as well; population declined; the hive’s territory decreased; and the remaining bees toiled long and... (shrink)

In Prophetic Politics, Philip J. Harold offers an original interpretation of the political dimension of Emmanuel Levinas’s thought.

Lost in the debate over the use of racial and ethnic categories in biomedical research is community-level analysis of how these categories function and influence health. Such analysis offers a powerful critique of national and transnational categories usually used in biomedical research such as “African-American” and “Native American.” Ethnographic research on local African-American and Native American communities in Oklahoma shows the importance of community-level analysis. Local health practices tend to be shared by members of an everyday interactional community without regard (...) to racial or ethnic identity. Externally created practices tend to be based on the existence of externally-imposed racial or ethnic identities, but African-American and Native American community members show similar patterns in their use of extra-community practices. Thus, membership in an interactional community seems more important than externallyimposed racial or ethnic identity in determining local health practices, while class may be as or more important in accounting for extra-community practices. (shrink)

A central concern of economics is how society allocates its resources. Modern economies rely on two institutions to allocate: markets and governments. But how much of the allocating should be performed by markets and how much by governments? This collection of readings will help students appreciate the power of the market. It supplements theoretical explanations of how markets work with concrete examples, addresses questions about whether markets actually work well and offers evidence that supposed "market failures" are not as serious (...) as claimed. Featuring readings from Hayek, William Baumol, Harold Demsetz, Daniel Fischel and Edward Lazear, Benjamin Klein and Keith B. Leffler, Stanley J. Liebowitz and Stephen E. Margolis, and John R. Lott, Jr., this book covers key topics such as: • Why markets are efficient allocators • How markets foster economic growth • Property rights • How markets choose standards • Asymmetric Information • Whether firms abuse their power • Non-excludable goods • Monopolies The selections should be comprehended by undergraduate students who have had an introductory course in economics. This reader can also be used as a supplement for courses in intermediate microeconomics, industrial organization, business and government, law and economics, and public policy. (shrink)

Mysteries: remains of a hidden life -- Words on paper -- In search of a person behind the words -- A France of broken families -- Families -- Politiques -- Breaking with his father -- Aristocratic Paris -- Libertine Paris -- A political education -- Gearing up for war: mathematical inspirations -- Breda -- Military engineering -- Meeting Isaac Beeckman -- The Holy Roman empire -- Anxious dreams -- Curious meetings -- War and diplomacy in Europe -- Into Bohemia -- (...) To Hungary and disaster -- The Baltic and return to the Netherlands -- Again in France -- Paris and the rosicrucian scare -- The Valtellina and Rome -- The struggle for France -- Problems with the cardinal -- The campaign for La Rochelle -- Confrontation and departure -- The meetings -- Confrontation and conversation -- Becoming a sectarian -- Feeling threatened -- Exile -- Not yet concluded. (shrink)

In recent years empiricism has been under persistent attack, and serious questions have been raised about the ability of empiricism to provide the basis for a viable philosophy of science. The attack has been sufficiently vigorous, and in some quarters sufficiently successful, that many now maintain that empiricism is dead. My aim in this paper is to argue that, rather than being ready for embalmment and emplacement in the museum of philosophic oddities, empiricism is very much alive, and the central (...) thesis of empiricism remains the cornerstone for any viable philosophy of science. This is not to say that the recent attacks on empiricism have been without a point, rather, they have put anyone who would defend empiricism in the position of having to rethink many datails of the empiricist viewpoint. But it is the details, the way in which empiricism has been elaborated by its proponents, not the central empiricist insight, that must be reconsidered. (shrink)

Philosophy of science is still, in the minds of many, identified with positivism. This is understandable since twentieth century philosophy of science originates with the work of the Vienna Circle. Positivism is most famous for the verification theory of meaning, the doctrine that the meaning of any proposition is the method by which it is verified, and that any nonanalytic locution which cannot be proven or disproven by some empirical test has no cognitive significance. Positivism is an attempt to construct (...) a “scientific philosophy” in the worst sense: it is maintained that (with the exception of propositions which are analytic and thus vacuous) only those propositions which occur in the sciences are meaningful, all other discourse having at best some emotive value, but no cognitive content, and all of this is maintained within the confines of an exceedingly narrow notion of scientific knowledge. This notion is so narrow that its advocates found themselves in danger of having to relegate most of physics to the realm of nonsense since physics contains many statements which are strictly universal and thus cannot be conclusively verified. (shrink)

In Book VII, p. 520, Socrates describes the arguments by which the philosophers must be induced to “return to the cave,” that is to say, to resume the practical business of politics from which they have escaped into the better life of contemplation. They must be shown that this sacrifice is a debt which they owe to the city in return for the opportunity which it has afforded them of becoming philosophers. “Will our pupils,"1 he continues, “when they hear this, (...) refuse to share in turn the toils of state, when they are allowed to spend the greater part of their time with one another in the heaven of ideas?” “Impossible,” Glaucon replies; “for they are just men, and the commands which we impose on them are just; there can be no doubt that every one of them will take office as a stern necessity, and not like our present ministers of state’. (shrink)

What was the nature and degree of Eastern influence on Carl Jung's complex concept of "the Self"? It is argued that Chinese Taoism rather than Hinduism provided the fundamental formative influence on this central idea, especially as it is expressed through the I Ching. This influence came indirectly through the development of Jung's notion of "synchronicity," correlative parallels between the inner and the outer realms of experience.

The novel has always provided a vehicle for commenting on various aspects of human existence. We are familiar with the political novel, the historical novel, or the metaphysical novel, and in this sense Sorrentino's Mulligan Stew, with its running commentary on novels, novelists, critics and publishers, may be viewed as a critical novel. A critical novel, however, has a striking feature which it does not share with the other sorts of novels mentioned above in that a critical novel is itself (...) a novel, and a member of the class of objects on which it is commenting. This is a structure that logicians call “self-reference” and the phenomenon of self-reference has provided a central theme in twentieth century logic and philosophy. (shrink)

"For thirty-four years, from 1962 to 1996, the Open Court Publishing Company sold elementary math and reading textbooks that tried to combat the culture and bring about real school reform. Stories from the company's struggles help make this culture visible." "In Let's Kill Dick and Jane, Harold Henderson gives a historical, yet personal, portrait from the company's beginnings through all the financial and cultural travails and its sale in 1996 to McGraw-Hill. It shows how a company of idealistic pragmatists (...) can chip away at the edifice of mediocrity that has become American education."--BOOK JACKET. (shrink)

“There is, in addition, a second reason for doubting that scientists reject paradigms because confronted with anomalies or counterinstances. In developing it my argument will itself foreshadow another of this essay's main theses. The reasons for doubt sketched above were purely factual; they were, that is, themselves counterinstances to a prevalent epistemological theory. As such, if my present point is correct, they can at best help to create a crisis or, more accurately, to reinforce one that is already very much (...) in existence. By themselves they cannot and will not falsify that philosophical theory, for its defenders will do what we have already seen scientists doing when confronted by anomaly. They will devise numerous articulations and ad hoc modifications of their theory in order to eliminate any apparent conflict. Many of the relevant modifications and qualifications are, in fact, already in the literature. If, therefore, these epistemological counterinstances are to constitute more than a minor irritant, that will be because they help to permit the emergence of a new and different analysis of science within which they are no longer a source of trouble. Furthermore, if a typical pattern, which we shall later observe in scientific revolutions, is applicable here, these anomalies will then no longer seem to be simply facts. From within a new theory of scientific knowledge, they may instead seem very much like tautologies, statements of situations that could not conceivably have been otherwise.”. (shrink)