This paper explores the unique phenomenology of habit and temporality put forth in Beauvoir’s La Vieillesse. I situate her understanding of temporality in relation to her early work Pyrrhus and Cinéas. I extract her notion of a boundary marked future that decreases anticipation for the future and thus rigidifies habits. In the final section I appropriate the notion of a boundary mark for a cultural phenomenology where we understand boundary marks as constituted by our understandings of ourselves in time and (...) not through aging alone. This cultural boundary mark can be used to understand how societal prejudice operates at the level of lived temporality. (shrink)

Academic integrity has become a significant point of concern in the post-secondary landscape, and many institutions are now exploring ways on how to implement academic integrity training for students. This paper delineates the development of an Academic Integrity E-Learning (AIE-L) tutorial at MacEwan University, Canada. In its first incarnation, the AIE-L tutorial was intended as an education tool for students who had been found to violate the University’s Academic Integrity Policy. However, in a discourse of the academic integrity process, the (...) University reimagined it from only emphasising the increased understanding and strengthened commitment of students found to have committed academic misconduct to a proactive focus with education for all students. The purpose of the present paper is three-fold: first, describe the development of the AIE-L tutorial as an experiential case study; second, improve the content of the AIE-L tutorial through students’ quantitative and qualitative feedback; third, calibrate the pre and post-test questions for content validity for a forthcoming large-scale measurement of the AIE-L tutorial effectiveness. (shrink)

Consumers have a growing desire to know where their food comes from and how it is produced, not only for health and safety reasons, but also to satisfy a nostalgia or a perception of “true”, “healthy”, “authentic” and “traceable”. The commercial urban agriculture sector attempts, at least in part, to respond to a growing demand from citizens for locally produced food and for local agriculture that can be signalled to consumers with the help of quality signs, such as reserved designations (...) and added-value claims labels. To date, however, we can wonder about the issues of establishing an added-value claim “urban agriculture” to promote the distinction and development of food products from commercial urban agriculture. This study, using semi-directed interviews with 16 urban farmers and managers of urban agriculture businesses in Quebec, explores their perception of an added-value claim "urban agriculture" to certify their food products. The results of the thematic analysis carried out showing seven main issues, namely: notion of urbanity, sustainability of agricultural practices, valorization of hyper-locality, community, regulations, ownership concerns and relevance of the claim. These issues underline that the logic of commercial urban producers is not only mercantile but also community, social and environmental. In this sense, legislating a movement, under the establishment of a public food label to meet the market's needs and promote the development of this industry, can reveal the various forms of power, exclusion and inequality embedded in urban agriculture initiatives but also some niche opportunities for them. Thoughts are proposed to promote products from urban agriculture from the perspective of increasingly nurturing cities. (shrink)

C'est dans l'esprit des travaux d'Octave Hamelin que se situent ces Etudes de philosophie grecque: l'activite propre de l'historien de la philosophie s'y manifeste comme une reconstruction des pensees du dedans, a partir d'une minutieuse preparation historique. Ces essais donnent une idee assez precise de l'ampleur des travaux de Georges Rodier dans le domaine de la philosophie grecque: le volume s'ouvre en effet sur une etude approfondie de la figure emblematique qu'est Socrate, envisage ensuite de maniere chronologique certains aspects des (...) pensees d'Antisthene, de Platon, d'Aristote et du systeme stoicien, avant de s'achever sur une etude de la pensee de Plotin, notamment dans la perspective singuliere de son influence dans la genese du systeme leibnizien. C'est ainsi que des questions aussi determinantes que celles de la nature et de l'evolution de la dialectique platonicienne, des preuves de l'immortalite de l'ame dans le Phedon, de la composition de la Physique d'Aristote, de la notion de substance dans la Metaphysique se trouvent ici abordees et jointes a des exposes argumentes de la morale aristotelicienne ou stoicienne. (shrink)

Recent studies indicate that mammalian chromosomes contain discretecis‐acting loci that control replication timing, mitotic condensation, and stability of entire chromosomes. Disruption of the large non‐coding RNA gene ASAR6 results in late replication, an under‐condensed appearance during mitosis, and structural instability of human chromosome 6. Similarly, disruption of the mouse Xist gene in adult somatic cells results in a late replication and instability phenotype on the X chromosome. ASAR6 shares many characteristics with Xist, including random mono‐allelic expression and asynchronous replication timing. (...) Additional “chromosome engineering” studies indicate that certain chromosome rearrangements affecting many different chromosomes display this abnormal replication and instability phenotype. These observations suggest that all mammalian chromosomes contain “inactivation/stability centers” that control proper replication, condensation, and stability of individual chromosomes. Therefore, mammalian chromosomes contain four types ofcis‐acting elements, origins, telomeres, centromeres, and “inactivation/stability centers”, all functioning to ensure proper replication, condensation, segregation, and stability of individual chromosomes. (shrink)

'Johann Sommerville's is an impeccable textbook. Simply written, it provides exposition of Hobbes' arguments in the context of English and continental thought'. P. Springborg, University of Sydney, Political Studies, Vol. XL1, No 2 6/93 Thomas Hobbes was probably the greatest of British political theorists. Too often commentators have failed to grasp his meaning because they have ignored the historical context in which he wrote. Drawing on much recent scholarship and on many little-known seventeenth century sources, this book presents a lucid (...) and jargon-free examination of Hobbes' arguments, setting them against a background of the ideas of his contemporaries and of the political events of his lifetime. By viewing Hobbes in his context, the book both clarifies his theories and illuminates European thinking at a critical stage in the development of modern political ideas. (shrink)

A historical investigation of the exclusion of Africa and Asia from modern histories of philosophy.

In lieu of an abstract, here is a brief excerpt of the content:The Aristotelianism of Locke's PoliticsJ. S. MaloyThose, then, who think that the positions of statesman, king, household manager, and master of slaves are the same are not correct. For they hold that each of these differs not innly in whether the subjects ruled are few or many... the assumption being that there is no difference between a large household and a small city-state.... But these claims are not true.Aristotle, (...) Politics, 1252a1The Power of a Magistrate over a Subject may be distinguished from that of a Father over his Children, a Master over his Servant, a Husband over his Wife, and a Lord over his Slave. All which distinct Powers happening sometimes together in the same Man, if he be considered under these different Relations, it may help us to distinguish these Powers one from another, and show the difference betwixt a Ruler of a Common-wealth, a Father of a Family, and a Captain of a Galley.Locke, Two Treatises of Government, 2.22 [End Page 235]When the political theory of John Locke first appeared in print in 1689, the imposing authority of Aristotle stood ready to defeat it. So believed many of Locke's critics, at any rate. After his death in 1704, when it was confirmed that the internationally renowned author of An Essay Concerning Human Understanding had also written the anonymously published Two Treatises of Government, Locke was widely taken to represent a distinctive type of political theory based on individual rights and the social contract. Learned opposition to this sort of voluntaristic account of politics has often rested on Aristotle, "the Philosopher," the ancient authority on the human instinct for sociability and the hierarchal communities arising therefrom. Within the modern academy "liberals," "communitarians," and "republicans" have again made a habit of pronouncing the names of Locke and Aristotle in tones of antagonism. In broad outline the reasons have not changed in two or three centuries ago: the first stands for natural-rights individualism and the second for an organic conception of community.3What are we to make of this conventional opposition in light of the awkward fact that the second of Locke's Two Treatises, "Of Civil Government," takes the reclamation of the Aristotelian conception of political power as its principal purpose? Locke announced in the opening chapter of that essay that his chief target, Robert Filmer, had misunderstood the nature of distinctively political relationships, mainly by ignoring the differences between authority in political society and authority within the family (L 2.1–2). Locke alleged that this basic conceptual mistake of the Filmerian theory of "absolute" and "arbitrary" government was the source of its disastrous practical ramifications, which he had summed up in the first Treatise as "Chains for all Mankind" (L 1.1). Filmer, in turn, had taken Plato's side in the debate about political and familial rule which Aristotle had joined in the opening lines of his Politics (A 1252a). Though a perceptive reader long ago noticed the Aristotelianism of Locke's response to Filmer—Locke and Algernon Sidney were the "two famous men" to whom Rousseau alluded as having defended Aristotle against Filmer's Platonic notions of power—no modern scholar has attempted a full explanation of the significance of Locke's intervention in this debate.4 [End Page 236]The analysis below will show that Aristotle was the classic source for both the principal theoretic argument of Locke's second Treatise and the method employed to pursue it, i.e. using analogies of power for conceptual comparison and distinction. But my argument for the Aristotelianism of Locke's politics will rest on contextual as well as textual grounds. Not only was Locke pursuing an evident variation on the central theme of bk. 1 of Aristotle's Politics; he was far from alone in doing so. This sort of project was by the 1680s typical of radical constitutionalist writing in Europe, including not only English Whigs like Sidney and James Tyrrell but also a long line of writers on both sides of the English Channel, stretching back at least a century, who deployed a particular interpretation of Aristotle in the service... (shrink)

RÉSUMÉ: Cet article propose une analyse détaillée des considérations de Hans-Georg Gadamer sur l’herméneutique théologique proprement dite. Pensée dans et pour la foi chrétienne, la conception de l’herméneutique théologique qu’il met en avant se veut essentiellement une herméneutique du texte biblique. Les réflexions de Gadamer sur ce thème nous conduisent cependant tout droit dans sa théorie de la littérature. La question directrice devient celle de la nature du texte religieux (entendons : du texte biblique, reçu en son unité canonique) en (...) tant que texte éminent, dont la structure singulière est mise en relief au moyen d’une éclairante comparaison avec les textes poétique, philosophie et juridique. L’Écriture, en tant qu’elle répond à la structure textuelle de la promesse, exige du lecteur une forme particulière d’appropriation qui trouve sa réalisation exemplaire dans la prédication. Toutefois, contre une lecture (Ommen, Eberhard, etc.) qui insiste sur la discontinuité de l’herméneutique théologique de Gadamer avec sa propre oeuvre philosophique, je soutiens la thèse de leur foncière cohérence. ABSTRACT: This paper offers a detailed analysis of Hans-Georg Gadamer’s considerations on theological hermeneutics proper. Thought within and for the Christian faith, the conception of theological hermeneutics he puts forward is mainly understood as a hermeneutics of the biblical text. However, Gadamer’s reflections on this theme bring us straight to his theory of literature. The guiding question becomes that about the nature of the religious text (meaning : the biblical text, received in its canonical unity) as eminent text, which peculiar structure is thrown into relief through an enlightening comparison with the poetical, the philosophical and the legal text. The Scripture, in that it has the textual structure of a promise, requires from the reader a particular form of appropriation, which finds its exemplary fulfillment in preaching. Against a reading that emphasizes discontinuity between Gadamer’s theological hermeneutics and his own philosophical work (Ommen, Eberhard, etc.) I defend the thesis of their fundamental coherence. (shrink)

This introduction reflects on practices of telling stories about works by influential contemporary feminist philosophers, interrogating what is considered impactful feminist philosophy. I frame this edition through a particular kind of re-citational engagement with Heyes’s work—through her own previous writings and my first-personal experiences with the text and her role in my intellectual formation as my dissertation supervisor. I draw on Clare Hemmings’s (2011) work on the grammar of feminist intellectual storytelling, offering brush strokes through embodied and relational stories that (...) help me make sense of Anaesthetics, in order to tell alternative stories to frame the work, specifically Heyes’s methods, impacts, and the relations amongst her previous works. In reflecting on the embodied realities and feminist intellectual networks that inform our framing practices, I consider how we are relationally and affectively invested in figures and thinkers, our schools of thought, our style of philosophy, and our forms of participation in the discipline. Through these reflections, I trace Heyes’s work as grasping life examples with rich opportunities to grapple with stubborn philosophical ambivalences in conceptualizing embodied freedom and agency, while developing adaptive methods that probe their transcendental conditions. (shrink)

Comment se fait-il qu’Habermas soit considéré, en France, comme un membre à part entière de l’École de Francfort, voire comme son incarnation contemporaine? En dévoilant l’histoire qui se cache derrière cette image spécifiquement française, cet article souhaite détacher Habermas de la « première génération » de l’École de Francfort pour retrouver les impulsions théoriques de cette dernière. Ainsi libérée de la tutelle habermassienne, la Théorie critique originelle retrouve le statut d’une pensée à part entière, dont les intuitions critiques, autant que (...) les apories, offrent des sources fécondes pour son appropriation actuelle. (shrink)

Reanimated for the contemporary literature in the writings of Quine, [16]) and Kuhn [7], the conventionalism of Duhem [2] and Poincaré [12] has emerged in the last few years as one of the genuinely interesting topics in the philosophy of science. The theory in question—let us follow Grünbaum [3] in calling it the D-thesis, after its founder, Pierre Duhem—claims three things: a single scientific hypothesis H is never disconfirmable in isolation from its fellow; every single hypothesis H of science presupposes, (...) explicitly or implicitly, the support of a conjunction A = A, • A2 • … • Am of auxiliary assumptions or hypotheses; the failure of an observational consequence of H in face of contradictory evidence disconfirms only the conjunction of H and A, not H alone—i.e. establishes only ∼. The logical picture is as follows. (shrink)

Vaesen infers unique properties of mind from the appearance of specific cultural innovation – a correlation without causal direction. Shifts in habitat, population density, and group dynamics are the only independently verifiable incentives for changes in cultural practices. The transition from Acheulean to Late Stone Age technologies requires that we consider how population and social dynamics affect cultural innovation and mental function.

The first English translation of Fichte’s second set of 1804 lectures on the Wissenschaftslehre.

Orthologic is defined by weakening the axioms and rules of inference of the classical propositional calculus. The resulting Lindenbaum-Tarski quotient algebra is an orthoimplication algebra which generalizes the author's implication algebra. The associated order structure is a semi-orthomodular lattice. The theory of orthomodular lattices is obtained by adjoining a falsity symbol to the underlying orthologic or a least element to the orthoimplication algebra.

The purpose of this text is to draw attention to eight forgotten heroes: William C. Bagley, Charles DeGarmo, David Felmley, William Torrey Harris, Isaac L. Kandel, Charles McMurry, William C. Ruediger, and Edward Austin Sheldon. They have been marginalized from our profession, and drawing upon their legacy is the best hope for restoring the profession of teaching today. This work also includes a chapter at the end of the book entitled "John Dewey's Forgotten Essays." The audience for this book includes: (...) 1) classroom teachers, 2) school administrators, 3) teacher educators, 4) deans and other university administrators, 5) college and university presidents, 6) legislators, 7) historians of education, 8) curriculum specialists, 9) specialists in teacher training, and 10) the general public. (shrink)