In this paper, I argue that the performance stories in the Zhuangzi, and the Butcher Ding story, emphasize an activity meditation practice that places the performer in a mindfulness flow zone, leading to graceful, efficacious, selfless, spontaneous, and free action. These stories are metaphors showing the reader how to attain a meditative state of focused awareness while acting freely in a flow experience. From my perspective, these metaphors are not about developing practical or technical skills per se. My argument challenges (...) a strict instrumental reading. Although instrumental reasoning can easily lead one to focus on the pragmatic outcomes depicted in these stories (See Eno, “Cook Ding’s Dao;” Callahan, “Cook Ding’s Life;” and Robins, “Beyond Skill”), the proposed pragmatic outcomes are merely a kind of collateral result of effortless, free actions, in the flow experience. The metaphors of Butcher Ding, the Lüliang rapids swimmer, the Wheelwright Bian, the Woodcarver Qing, the cicada catcher, the naked artist and so on are used to show the reader a way to engage in free and graceful action in the flow experience. Zhuangzi is not concerned about developing labour skills. He criticizes such skills; seen below when the Butcher claims to have “… left skill behind …” (進乎技矣) (Graham, Chuang-tzu, 63), and chapter five notes that “… skill is a peddler” (工為商) (Watson, Complete, 75). (shrink)

Physicists use different theories to describe the world on different scales. In particular, they use the standard model of particle physics at very high energies, but move to various effective field theories, such as quantum electrodynamics, when modelling lower energy scattering processes. One way to explain this methodological fact is pragmatic in spirit. According to this view, physicists move to an effective field theory at lower energies in order to extract predictions and qualitative understanding which would be difficult or impossible (...) to extract directly from a more fundamental theory. By contrast, another way of accounting for the methodological data is metaphysical in spirit. On this view, the reason that physicists use different theories at different scales is that the world actually exhibits different nomic structure on different scales. These two positions have recently been thrown into sharp relief in a debate between Woodward (2016) and Batterman (2021), with Woodward taking the pragmatist line and Batterman the metaphysical line. One difficulty with the metaphysical answer is that its content is unclear: in what sense exactly could an effective field theory provide a better representation of the nomic structure of the world in its domain of applicability than our world’s fundamental theory? This talk attempts to provide an answer to this question by developing a simple metaphysical model. I start by assuming a set of possible worlds which are nomically possible according to some fundamental theory (I suggest that one is free to adopt either a Humean or Non-Humean view of these fundamental nomic necessities). I then introduce an equivalence relation between possible worlds: two worlds are scale-E equivalent if they assign the same values to physical quantities below energy scale E (up to some finite level of precision P). The key question now is whether this relation induces equivalence classes on the set of nomically possible worlds. I argue that in the case of current quantum field theories this does indeed occur, as evidenced by the possibility of “integrating out” high energy degrees of freedom in the renormalisation group framework. The formation of equivalence classes in the fundamental theory's possibility space indicates that some of its high energy features do not make a difference to its low energy dynamical behaviour. This suggests the following reading of the claim that an effective field theory provides a better representation of the nomic structure of the world in its domain of applicability: the solutions of the effective field theory stand in one-to-one correspondence with equivalence classes induced by the scale-E equivalence relation, whereas the fundamental theory overcounts the physical possibilities which are relevant at scale E. In this sense, the effective field theory provides a more natural representation of low energy physics than the fundamental theory. I conclude by explaining how this metaphysical model offers a reduction compatible understanding of multiple realisability, once again pointing to renormalisation group results in quantum field theory to support this. (shrink)

Drawing on the philosophy of Emmanuel Levinas, James Hatley uses the prose of Primo Levi and Tadeusz Borowski, as well as the poetry of Paul Celan, to question why witnessing the Shoah is so pressing a responsibility for anyone living in its aftermath. He argues that the witnessing of irreparable loss leaves one in an irresoluble quandary but that the attentiveness of that witness resists the destructive legacy of annihilation. "In this new and sensitive synthesis of scrupulous thinking about (...) the Holocaust (beginning with scruples about the term Holocaust itself), James Hatley approaches all the major questions surrounding our overwhelming inadequacy in the aftermath of the irreparable. If there is anything unique (in a non-trivial sense) about the Holocaust, surely it is the imperious moral urgency that compels those who contemplate it to revise their view of what it means to be human, and to bear witness to such an event. (shrink)

Focusing on David B. Riazanov career and his pioneering efforts in producing a complete edition of the works of Marx and Engels, the article explains why Riazanov’s variety of Marxism was unacceptable to the Soviet regime, and why from 1924 Lenin was credited with being an outstanding Marxist theoretician, whereas previously he had been regarded only as a skilled political activist. The concept of Leninism as a new stage of Marxism was put forward by Bukharin and elaborated on by Stalin (...) and Zinoviev. Georg Lukács attempted to show that Lenin’s thought had the internal coherence that Bukharin postulated. In support of Lenin’s theoretical credentials, his ‘Philosophical Notebooks’ began to be published from 1925. However, neither Riazanov nor his associate Abram M. Deborin subscribed to the official doctrine that Leninism was a new and higher stage of Marxism. For this stance they fell victim to Stalin’s repression. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:TOWARD A GENERAL THEORY OF FICTION by James D. Parsons When nelson Goodman writes, "All fiction is literal, literary falsehood," he seems to be disregarding at least one noteworthy tradition.1 The tradition I have in mind includes works by Jeremy Bendiam, Hans Vaihinger, Tobias Dantzig, Wallace Stevens, and a host ofother writers in many fields who have been laboring for more man two centuries to clear the ground (...) for a general theory of fiction. Such a general dieory would, if its exponents are right about its relevemce, be situated at the very heart of die law, literature, religion, science, mathematics — in fact, of humem life itself. Fiction dien would be no neirrow litereiry falsehood, but a kind of pressure, eis Wedlace Stevens said, which die imagination exerts "against die pressure of reality," and which "helps us to live our lives,"2 or, in Hans Vaihingens metaphor, "a scaffolding afterwards to be demolished" 3 — that is, elfter it heis served its constructive purpose. A fiction is a vitally useful creation of die mind corresponding to nothing in the real world. Most people eire aware of some of these fictions, from the perfect geometric figures of Euclid to the black box of contemporary axiomatics. There are many odiers. The notion diat all human beings are equal before die law is a fiction that can serve opposing purposes: it can work as an instrument for securing greater justice in the courts and in society, or it can function as ceimouflage, helping to perpetuate em unjust legal system and em oppressive social order — emd probably in any actual situation it serves both purposes at once. In die science of mechanics the idea of a pure vacuum, in which moving objects meet with no resistance, was for some centuries a useful fiction diat made possible the exact mathematiced analysis of motion in memy forms — another useful fiction. The notion of normality in psychology — mat diere is a universal standard of reference for human behavior — is stdl utilized by clinical and laboratory workers in the field, in spite of the metssive sociological emd ethnographic criticisms that have been leveled against it. In science generally, the idea that 92 James D. Parsons93 diere is a community of experts who by dieir combined influence decide what the trudi is in every field is a fiction diat seems to have come to the end of its usefulness, diough some philosophers have written about it as if it were a reality and not a fiction at edl. The fictions I have cited so far are none of them literary, nor être diey fedse in the ordinetry meaning of the word. They are simply not true; they describe nothing mat exists, except in die mind, emd cem be considered false only if one forgets what they eire emd tries, illegitimately, to apply tests of trudi to them in a direct way. Among the fictions mat might be called literary are the fictions derived from mydis. Now, a myth is a story told in answer to a question or a series of questions that has never been asked, eidier about the real world or (most likely) about the perennial performance of a ritual. The mydi is designed to forestall the questioning, because the questions that might be raised would be too embarrassing or because questions about some aspects of reality ceuinot be formulated without distorting our relation to them. These are the aspects of reedity that can be viewed only out of die corner of the eye, that disappear when we focus our gaze upon diem, and mat can be identified only indirectly.4 The more explicitly fictional devices, too, of poetry, drama, and the novel develop out of the attempt to achieve some sort of cognizeuice of the seune aspects of reality that are related in mydis. I do not meetn to imply that literature, of which mydi is a part, is concerned only with such disconcerting or evanescent aspects of reality. Literature, like all the great realms of culture, is concerned with the whole of reality. It has to be, omerwise its more passionate, its more ediereed concerns would have no lodging place, no environment in which to maintain... (shrink)

Thinking About Thinking: Mind and Meaning in the Era of Techno-Nihilism addresses our existential crisis by reminding us of the conditions for meaning that have been obscured by the modern technological mentality. Madden weaves together disparate insights from Wittgenstein, Hegel, Aristotle, Heidegger, Merleau-Ponty, Nietzsche, Sophocles, and others in an attempt to account for our mindedness in terms of its inextricable connection to a world capable of inspiring our care. The mind is not a discrete entity locked behind the skull or (...) withdrawn into a ghostly realm, but a participation in an inheritance (biological and cultural) held in common with other participants, and taking responsibility for that world is crucial for the meaning. The ever-increasing technological mediation of our lives undermines this worldliness. We are subsequently "losing our minds," and as our mindedness fades, so goes our sense of dignity and value. Madden makes this case deploying insights from phenomenology, analytic philosophy, Aristotelianism, neuroscience, and cognitive science, and along the way confronts the mind-body problem, freedom, artificial intelligence, transhumanism, and nihilism. More importantly, he invites the reader into an accessible dialogue concerning issues of grave importance to the meaning of our lives. (shrink)

Some scholars have argued that CEOs may have excessive influence on their foundation's trustees to give away a portion of company profits to charitable causes in order to gain access to elite circles or support the CEO's personal causes. This may result in charitable contributions that ultimately serve the personal interests of the CEOs without regard to corporate interests or social needs. We examine the extent that CEOs appear to direct charitable giving to be compatible with their own personal interests, (...) and if CEO participation on the foundation board affects the relationship between CEO personal interests and charitable giving. Using a sample of 160 corporate foundations, our results showed that CEOs' interests, as measured by membership in different non-profit organizations, was associated with foundation charitable giving. This association decreased, but was not eliminated, when CEOs were absent from the foundation board. Implications of these findings for researchers and managers are discussed in regards to both agency theory and stewardship theory. (shrink)

William James’s theory of emotion has been controversial since its inception, and a basic analysis of Cannon’s critique is provided. Research on the impact of facial expressions, expressive behaviors, and visceral responses on emotional feelings are each reviewed. A good deal of evidence supports James’s theory that these types of bodily feedback, along with perceptions of situational cues, are each important parts of emotional feelings. Extensions to James’s theory are also reviewed, including evidence of individual differences in (...) the effect of bodily responses on emotional experience. (shrink)

Geography and Ethics examines the place of geography in ethics and of ethics in geography by drawing together specially commissioned contributors from distinguished scholars from around the world.

This book aims to pinpoint the connection feelings have with behaviour - a connection that, while clear, has never been fully explained. Following William James, Laird argues that feelings are not the cause of behavior but rather its consequences; the same goes for behaviour and motives and behaviour and attitudes. He presents research into feelings across the spectrum, from anger to joy to fear to romantic love, that support this against-the-grain view. Laird discusses the problem of common sense, self-perception (...) theory, the association between feelings and higher cognitive processes, and also the literature on facial expression, posture, and gaze. (shrink)

Written for students, Mind, Matter, and Nature presumes no prior philosophical training on the part of the reader. The book nevertheless holds the arguments discussed to rigorous standards and is conversant with recent literature, thus making it useful as well to more advanced students and professionals interested in a resource on Thomistic hylomorphism in the philosophy of mind.

"Cornell Paperback." Includes index. Bibliography: p. 163-165.

James D. Wallace treats moral considerations as beliefs about the right and wrong ways of doing things - beliefs whose source and authority are the same as any ...

Axel Honneth has been instrumental in advancing the work of the Frankfurt School of critical theorists, rebuilding their effort to combine radical social and political analysis with rigorous philosophical inquiry. These eleven essays published over the past five years reclaim the relevant themes of the Frankfurt School, which counted Theodor W. Adorno, Max Horkheimer, Walter Benjamin, Jürgen Habermas, Franz Neumann, and Albrecht Wellmer as members. They also engage with Kant, Freud, Alexander Mitscherlich, and Michael Walzer, whose work on morality, history, (...) democracy, and individuality intersects with the Frankfurt School's core concerns. Collected here for the first time in English, Honneth's essays pursue the unifying themes and theses that support the methodologies and thematics of critical social theory, and they address the possibilities of continuing this tradition through radically changed theoretical and social conditions. According to Honneth, there is a unity that underlies critical theory's multiple approaches: the way in which reason is both distorted and furthered in contemporary capitalist society. And while much is dead in the social and psychological doctrines of critical social theory, its central inquiries remain vitally relevant. Is social progress still possible after the horrors of the twentieth century? Does capitalism deform reason and, if so, in what respects? Can we justify the relationship between law and violence in secular terms, or is it inextricably bound to divine justice? How can we be free when we're subject to socialization in a highly complex and in many respects unfree society? For Honneth, suffering and moral struggle are departure points for a new "reconstructive" form of social criticism, one that is based solidly in the empirically grounded, interdisciplinary approach of the Frankfurt School. (shrink)

(1997). Michel Foucault: Problematising the individual and constituting ‘the’ self. Educational Philosophy and Theory: Vol. 29, No. 1, pp. 32-49. doi: 10.1111/j.1469-5812.1997.tb00526.x.

The Book Provides A Genealogy Of `Dialectical Materialism` By Tracing The Development Of Marxist Ideas From Their Origins In German Philosophical Thought To The Ideology Of The Socio-Democratic Groups In Russia In The 1890S, From Which Lenin And The Revolutionary Generation Emerged. It Reconstructs Marx`S Original Conceptions And Examines The Modifications That Were Made To Them By Himself And By His Russian Followers, Which Eventually Gave Rise To The Doctrine Of `Dialectical Materialism`, Expounded By Plekhanov. Condition Good.

The perturbative approach to quantum field theory has long been viewed with suspicion by philosophers of science. This article offers a diagnosis of its conceptual problems. Drawing on Norton’s discussion of the notion of approximation I argue that perturbative QFT ought to be understood as producing approximations without specifying an underlying QFT model. This analysis leads to a reassessment of common worries about perturbative QFT. What ends up being the key issue with the approach on this picture is not mathematical (...) rigour, or the threat of inconsistency, but the need for a physical explanation of its empirical success. 1Three Worries about Perturbative Quantum Field Theory2The Perturbative Formalism 2.1Expanding the S-matrix2.2Perturbative renormalization3Approximations and Models4Perturbative Quantum Field Theory Produces Approximations5The Real Problem. (shrink)

This essays attempts to bridge the debate between Hu Shih and D.T. Suzuki concerning the role of history vs. practice in Chan/Zen Buddhism.

Critical thinking, considered as a version of informallogic, must consider emotions and personal attitudesin assessing assertions and conclusions in anyanalysis of discourse. It must therefore presupposesome notion of the self. Critical theory may be seenas providing a substantive and non-neutral positionfor the exercise of critical thinking. It thereforemust presuppose some notion of the self. This paperargues for a Foucauldean position on the self toextend critical theory and provide a particularposition on the self for critical thinking. Thisposition on the self is (...) developed from moretraditional accounts of the self from Descartes toSchopenhauer, Nietzsche and Wittgenstein. (shrink)

McCawley supplements his earlier book—which covers such topics as presuppositional logic, the logic of mass terms and nonstandard quantifiers, and fuzzy ...

James D Marshall; Wittgenstein on Rules: implications for authority and discipline in education, Journal of Philosophy of Education, Volume 19, Issue 1, 30 May.

In 1975 I published an article on Gilbert Ryle's task/achievement analysis of teaching (), arguing that teaching was in Ryle's sense of the distinction a task verb. Philosophers of education were appealing to a distinction between tasks and achievements in their discussions of teaching, but they were often also appealing to Ryle's work on the analysis of task and achievement verbs. Many philosophers of education misunderstood Ryle's distinction as teaching was often claimed to be a term with both an achievement (...) sense and a task sense. In terms of Ryle's distinction a verb could not have both a task and an achievement sense. It will be argued that in recent (neo‐liberal) discussions of education, teaching is treated more as an achievement verb than as a task verb, contrary to my original claim that teaching was a task verb. ‘Teaching’ then would appear to have changed its meaning. If that is so, it is a function of altered approaches to teaching (and its teaching in Teacher Education), whereby unless something of value has been added then the teaching was not successful, or appropriate. (shrink)

In his Farewell to Reason, Paul Feyerabend advocates radical pluralism in all intellectual endeavors and disputes the widely held belief that all issues can and should be resolved rationally. For Feyerabend, it is desirable that mutually incompatible approaches to scientific and scholarly research proliferate. Even an approach that one's favored school of thought dismisses as loony is likely to yield ideas and factual observations that its derogators will find of value and would otherwise have missed. To derive intellectual benefit from (...) an alternative tradition, one need not accept its premises and values; likewise, to ignore uncongenial ideas, one is not obliged to construct a refutation of than, which is just as well, since such a refutation usually can be constructed only by stacking the cards against adversaries about whom one is grossly ignorant. (shrink)

I argue that descartes' doubting of the external world does not rest on doubting the truth of clear and distinct ideas. in fact, he denies that we clearly and distinctly perceive the "existence" of material things. thus, their existence is not established through the validation of such ideas and we can understand why descartes' argument for their existence takes the form it does. i suggest that dreams lead him to conclude that the existence of material things is not clearly perceived (...) and to doubt their existence. (shrink)

While supporting the cosmopolitan pursuit of a world that respects all rights and interests, James D. Ingram believes political theorists have, in their approach to this project, compromised its egalitarian and emancipatory principles. Focusing on recent debates without losing sight of cosmopolitanism's ancient and Enlightenment roots, Ingram confronts the philosophical difficulties of defending universal ideals and the implications for ethics and political theory. In morality as in politics, theorists have generally focused first on discovering universal values and second on (...) their implementation. Ingram argues that only by prioritizing the development and articulation of universal values through political action in the fight for freedom and equality can theorists do justice to these efforts and cosmopolitanism's universal vocation. Only by proceeding from the local to the global, from the bottom up rather than from the top down, on the basis of political practice rather than moral ideals, can we salvage moral and political universalism. In this book, Ingram provides the clearest, most systematic account yet of this schematic reversal and its radical possibilities. (shrink)

This paper examines Confucian, Daoist and Legalist view of self-realization zide 自得.

Through an ambitious and critical revision of Michel Foucault's investigation of ethics, James Faubion develops an original program of empirical inquiry into the ethical domain. From an anthropological perspective, Faubion argues that Foucault's specification of the analytical parameters of this domain is the most productive point of departure in conceptualizing its distinctive features. He further argues that Foucault's framework is in need of substantial revision to be of genuinely anthropological scope. In making this revision, Faubion illustrates his program with (...) two extended case studies: one of a Portuguese marquis and the other of a dual subject made up of the author and a millenarian prophetess. The result is a conceptual apparatus that is able to accommodate ethical pluralism and yield an account of the limits of ethical variation, providing a novel resolution of the problem of relativism that has haunted anthropological inquiry into ethics since its inception. (shrink)

HISTORY, PHILOSOPHY, CRITICISM. Philosophy has a history because human life is historical. This truism assumes a deeper, more puzzling, and unsettling significance in the programmatic section 6 of Sein und Zeit, which promises nothing less than a Destruktion of the history of philosophy centered on a few pivotal figures and guided by the problem of temporality as the horizon and transcendental condition of any understanding and explicit interpretation of the sense of being. If the Seinsfrage cannot be formulated, let alone (...) answered, without this detour through the history of ontology, it is precisely because the philosophizing human being is its past, because the philosopher's past does not merely trail behind the present as a foregone conclusion but "always already advances ahead of it." Every effort to free ourselves from tradition and to begin with a tabula rasa "is pervaded by traditional concepts and...horizons and traditional angles of approach." An understanding shaped and governed by the past plays its enabling role whether the individual recognizes and welcomes it or not, whether he makes the past an object of study and cultivates an interest in tradition or abandons history to the historian or philosopher. An individual or a people or an entire era can lack historical consciousness, philosophy of history, and historiography, and can remain indifferent to tradition only because the human being is historical "in the ground of its being.". (shrink)

This paper challenges the view that justice leads to or generates peace. Islamic, Hindu, Buddhist, Confucian, Daoist and Chinese military philosophical perspectives on violence and peace are reviewed. Based on insights derived from these Asian traditions concerning the relationship between violence and peace, the author argues that the quest for world peace is not attainable. The author proposes that people need to direct their attention, energy and action to support personal and community peace, and to support justice, which entails legitimate (...) and sanctioned acts of violence, and just war. (shrink)

This synthesis of 5 prominent conflict management paradigms uses power differential as the single most contributing variable to their process and outcome of conflict. Efforts of scholars to integrate or synthesize conflict paradigms have been unsuccessful or clumsy by the scholars’ own assessments. The 5 selected paradigms represent an interdisciplinary set of normative and descriptive paradigms from different social contexts and intellectual frameworks. The 5 share the common traits of rival goals, three levels of socially constructed power differential, and outcomes (...) relative to the total value of the rival goal. An inverse relationship between power differential and the total value of conflict outcomes is supported by all 5 paradigms and empirical data. Explanatory metatheory is the methodology used for synthesis. An increase in power differential results in a decrease in total value of the rival goal. Power differential is constructed using Max Weber’s ideal-type method. The power differentials are abstracted from the paradigms themselves. Empirical work form secondary sources and case studies complete the analysis. (shrink)

Despite their popularity, dual process accounts of human reasoning and decision-making have come under intense scrutiny in recent years. Cognitive scientists and philosophers alike have come to question the theoretical foundations of the ‘standard view’ of dual process theory and have challenged the validity and relevance of evidence in support of it. Moreover, attempts to modify and refine dual process theory in light of these challenges have generated additional concerns about its applicability and refutability as a scientific theory. With these (...) concerns in mind, this paper provides a critical review of dual process theory in economics, focusing on its role as a psychological framework for decision modeling in behavioral economics and neuroeconomics. I argue that the influx of criticisms against dual process theory challenge the descriptive accuracy of dualistic decision models in economics. In fact, the case can be made that the popularity of dual process theory in economics has less to do with the empirical success of dualistic decision models, and more to do with the convenience that the dual process narrative provides economists looking to explain-away decision anomalies. This leaves behavioral economists and neuroeconomists with something of a dilemma: either they stick to their purported ambitions to give a realistic description of human decision-making and give up the narrative, or they revise and restate their scientific ambitions. (shrink)

To study the L shi chunqiu (or L -shih ch'un-ch'iu. Master L 's Spring and Autumn Annals is to enter into the tumultuous but progressive times of the Warring States period (403-221 BCE). 1 This period is commonly referred to as 'the pre-Qin period' because of the fundamental changes that occurred after the Qin unification. Liishi chunqiu was probably completed, in 241 BCE, by various scholars at the estate of L Buwei (L Pu-wei) the prime minister of Qin and tutor (...) to the Qin child King, Zheng. 2 It is one of the few pre-Qin texts that dates itself; the date, though not precise, is given in the xuyi chapter. 3 A decade after the completion of the L shi chunqiu, King Zheng began the ensuing 9 years of fervent warfare that led to his unification of the empire in 221 BCE. Before the political unification, L shi chunqiu created a philosophical consolidation. 4 The Liishi chunqiu performed an important function in the literary and political education of the young King Zheng. More importantly, it provided a philosophical understanding of and justification for a unified empire which left its mark on the young King, and subsequent Han philosophy. After the unification of the empire, King Zheng took the title Qin shihuangdi (First-generation Emperor of Qin), and he established the insignia of water for the imperial emblems, employing concepts from Liishi chunqiu's yingtong (responding and identifying) chapter which describe the succession of dynasties according to the timely cycle of the five phases (wuxing) to justify his new dynasty. 5. (shrink)

James D Marshall; Wittgenstein on Rules: implications for authority and discipline in education, Journal of Philosophy of Education, Volume 19, Issue 1, 30 May.

The orthodox characterization of spontaneous symmetry breaking in statistical mechanics appeals to novel properties of systems with infinite degrees of freedom, namely, the existence of multiple equilibrium states. This raises the same puzzles about the status of the thermodynamic limit fueling recent debates about phase transitions. I argue that there are prospects of explaining the success of the standard approach to SSB in terms of the properties of large finite systems. Consequently, despite initial appearances, the need to account for SSB (...) phenomena does not offer decisive support to claims about the explanatory and representational indispensability of the thermodynamic limit. (shrink)