This paper argues that we should think of culture and identity as separate concepts, involving distinct objects of enquiry. Whilst identity based theories tend to tell fragmented stories about culture and become overly concerned with difference and particular subjectivities, this paper claims that cultures emerge from a process of internal negotiation which requires only coherence and not homogeneity. In other words, members of cultures need not share all their features in order to be genuine members.

Hubert Dreyfus has argued that cases of absorbed bodily coping show that there is no room for self-awareness in flow experiences of experts. In this paper, I argue against Dreyfus’ maxim of vanishing self-awareness by suggesting that awareness of agency is present in expert bodily action. First, I discuss the phenomenon of absorbed bodily coping by discussing flow experiences involved in expert bodily action: merging into the flow; immersion in the flow; emergence out of flow. I argue against the claim (...) that flow experience does not involve an awareness of agency for each of these features, while conceding that fluent agency does not involve self-awareness in the thetic sense. I challenge the assumption that the awareness of fluent agency must be understood in terms of a thetic awareness of agency. Instead, I develop an Anscombean account of the awareness of fluent agency in terms of the phenomenal character of knowing one’s aims. I respond to the challenge that if an Anscombean account of the awareness of agency is to succeed, then agents must be able to answer Anscombean questions. I consider the objection that awareness of agency is not a form of self-awareness by outlining an account of self-awareness as self-synthesis that is distinct from self-perception and self-ascription, but which makes room for self-awareness in expert bodily action. (shrink)

The Gifford Lectures were established in 1885 at the universities of St Andrews, Glasgow, Aberdeen and Edinburgh to promote the discussion of 'Natural Theology in the widest sense of the term - in other words, the knowledge of God', and some of the world's most influential thinkers have delivered them. The 1901–2 lectures given in Edinburgh by American philosopher William James are considered by many to be the greatest in the series. The lectures were published in book form in (...) 1902 and have been reprinted many times. James, who was educated in the United States and Europe, and spent much of his career teaching philosophy at Harvard, was very influential in the development of modern psychology, and in these twenty lectures he explores the personal experience of religion. Some of the topics include religion and neurology, 'the sick soul', saintliness, and mysticism. (shrink)

Background: Ontologies and taxonomies are among the most important computational resources for molecular biology and bioinformatics. A series of recent papers has shown that the Gene Ontology (GO), the most prominent taxonomic resource in these fields, is marked by flaws of certain characteristic types, which flow from a failure to address basic ontological principles. As yet, no methods have been proposed which would allow ontology curators to pinpoint flawed terms or definitions in ontologies in a systematic way. Results: We present (...) computational methods that automatically identify terms and definitions which are defined in a circular or unintelligible way. We further demonstrate the potential of these methods by applying them to isolate a subset of 6001 problematic GO terms. By automatically aligning GO with other ontologies and taxonomies we were able to propose alternative synonyms and definitions for some of these problematic terms. This allows us to demonstrate that these other resources do not contain definitions superior to those supplied by GO. Conclusion: Our methods provide reliable indications of the quality of terms and definitions in ontologies and taxonomies. Further, they are well suited to assist ontology curators in drawing their attention to those terms that are ill-defined. We have further shown the limitations of ontology mapping and alignment in assisting ontology curators in rectifying problems, thus pointing to the need for manual curation. (shrink)

Personal data is highly vulnerable to security exploits, spurring moves to lock it down through encryption, to cryptographically ‘cloud’ it. But personal data is also highly valuable to corporations and states, triggering moves to unlock its insights by relocating it in the cloud. We characterise this twinned condition as ‘clouded data’. Clouded data constructs a political and technological notion of privacy that operates through the intersection of corporate power, computational resources and the ability to obfuscate, gain insights from and valorise (...) a dependency between public and private. First, we survey prominent clouded data approaches, suggesting their particular affordances produce distinctive versions of privacy. Next, we perform two notional code-based experiments using synthetic datasets. In the field of health, we submit a patient’s blood pressure to a notional cloud-based diagnostics service; in education, we construct a student survey that enables aggregate reporting without individual identification. We argue that these technical affordances legitimate new political claims to capture and commodify personal data. The final section broadens the discussion to consider the political force of clouded data and its reconstitution of traditional notions such as the public and the private. (shrink)

The Politics of Heaven and Hell makes an invaluable contribution to the understanding of classical, medieval, and modern political philosophy, while explaining the profound problem with modernity. Christianity 'freed men from the overwhelming burden of ever thinking that their salvation will ultimately come from the political order', writes Fr. James Schall, S.J. Modernity, on the other hand, is a perversion of Christianity, which tries to achieve man's salvation in this world. It does this by politicizing everything, which results in (...) the absolute state: 'The distance from the City of God to the Leviathan is not at all far once the City of God is relocated on earth.' The best defense against this tyranny is 'the adequate description of the highest things, of what is beyond politics'"--Inside jacket. (shrink)

This article reports the results of marketing research that was undertaken as part of an information technology prototype development project. The project was devoted to the creation of a multimedia-based prototype system to provide timely and accurate information from government geographic information databases to government decision makers and the general public in an easy-to-use interactive visual format. The general public (i.e., private citizens, schools, and businesses—society in general) had to be able to access the product via broadband-to-the-home (-business/-school) technology. Because (...) of significant time and budget constraints, a satisficing approach to the marketing research was adopted. This approach led to the definition of several social categories of the general public whose opinions were thought to be critical to the commercial development of the prototype: (a) elementary and secondary education leaders (both technophiles and technophobes), (b) adults with a record as early adopters of information technologies, (c) adults with no previous interest in (or limited experience with) information technologies, and (d) high school students. Six focus groups were defined based on these social categories. The results of the marketing research devoted to information needs of the focus group participants are reported, and implications related to their expectations regarding emerging technologies are discussed. The research suggests that expectations in the portion of the market on which the success of the technologies depend are often inconsistent with the types of technologies that are being developed for that market. (shrink)

How (Not) to Be Secular is what Jamie Smith calls "your hitchhiker's guide to the present" -- it is both a reading guide to Charles Taylor's monumental work A Secular Age and philosophical guidance on how we might learn to live in our times. Taylor's landmark book A Secular Age (2007) provides a monumental, incisive analysis of what it means to live in the post-Christian present -- a pluralist world of competing beliefs and growing unbelief. Jamie Smith's book is a (...) compact field guide to Taylor's insightful study of the secular, making that very significant but daunting work accessible to a wide array of readers. Even more, though, Smith's How (Not) to Be Secular is a practical philosophical guidebook, a kind of how-to manual on how to live in our secular age. It ultimately offers us an adventure in self-understanding and maps out a way to get our bearings in today's secular culture, no matter who "we" are -- whether believers or skeptics, devout or doubting, self-assured or puzzled and confused. This is a book for any thinking person to chew on. (shrink)

Medical science conceives the human body as a system comprised of many subsystems at a variety of levels. At the highest level are bodily systems proper, such as the endocrine system, which are central to our understanding of human anatomy, and play a key role in diagnosis and in dynamic modeling as well as in medical pedagogy and computer visualization. But there is no explicit definition of what a bodily system is; such informality is acceptable in documentation created for human (...) beings, but falls short of what is needed for computer representations. Our analysis is intended as a first step towards filling this gap. (shrink)

This study explores young people’s perceptions of their existential well-being during the transition after leaving care. We use the theoretical framework of ‘existential well-being,’ which is a relational approach. The study deploys participatory action research methodology and involves peer research with 74 young people leaving care aged 17–32 in Finland (2011–2012) and England (2016–2018). The data was gathered through semi-structured interviews and thematically analysed.We identified three inter-linking categories of existential well-being related to the basic issues of being a person: who (...) one is and where one belongs. Self-feeling involves the importance of how one feels about oneself and one’s physical and mental health and security. Self-realisation relates to one’s hopes and the means for making one’s own decisions in everyday life. Belonging concerns the confidence one expresses in one’s supportive social networks.The findings highlight that, alongside the practical issues of out-of-home care, attention should increasingly focus on young people's reflections on their own lives, and an ethics of care should be developed to better meet their needs. These findings argue for the need to further support young people’s psychosocial and mental health in child welfare policy and practice. (shrink)

Ontology is the philosophical discipline which aims to understand how things in the world are divided into categories and how these categories are related together. This is exactly what information scientists aim for in creating structured, automated representations, called 'ontologies,' for managing information in fields such as science, government, industry, and healthcare. Currently, these systems are designed in a variety of different ways, so they cannot share data with one another. They are often idiosyncratically structured, accessible only to those who (...) created them, and unable to serve as inputs for automated reasoning. This volume shows, in a nontechnical way and using examples from medicine and biology, how the rigorous application of theories and insights from philosophical ontology can improve the ontologies upon which information management depends. (shrink)

As AI technologies are rolled out into healthcare, academia, human resources, law, and a multitude of other domains, they become de-facto arbiters of truth. But truth is highly contested, with many different definitions and approaches. This article discusses the struggle for truth in AI systems and the general responses to date. It then investigates the production of truth in InstructGPT, a large language model, highlighting how data harvesting, model architectures, and social feedback mechanisms weave together disparate understandings of veracity. It (...) conceptualizes this performance as an operationalization of truth, where distinct, often-conflicting claims are smoothly synthesized and confidently presented into truth-statements. We argue that these same logics and inconsistencies play out in Instruct’s successor, ChatGPT, reiterating truth as a non-trivial problem. We suggest that enriching sociality and thickening “reality” are two promising vectors for enhancing the truth-evaluating capacities of future language models. We conclude, however, by stepping back to consider AI truth-telling as a social practice: what kind of “truth” do we as listeners desire? (shrink)

Because the mind is the significance of the brain and God is the significance of the mind, the concept “mind” bridges how the brain works and traditional patterns of belief. The left mind, which utilizes rational vigilance and the imperative instructions of proclamation, names and analyzes the urgently right. The right mind, which discloses the relational responsiveness of numinous presence and natural symbolism, is immersed in and integrates the ultimately real. Together they provide a typology of mind‐states with which to (...) assess regressive, functional, and creative patterns. Hand dominance, gender differences, and cultural bias qualify the use of the metaphor. (shrink)

In this article I examine a recent development in online communication, the immersive virtual worlds of Massively Multiplayer Online Role-Playing Games (MMORPGs). I argue that these environments provide a distinct form of online experience from the experience available through earlier generation forms of online communication such as newsgroups, chat rooms, email and instant messaging. The experience available to participants in MMORPGs is founded on shared activity, while the experience of earlier generation online communication is largely if not wholly dependent on (...) the communication itself. This difference, I argue, makes interaction in immersive virtual worlds such as MMORPGs relevantly similar to interaction in the physical world, and distinguishes both physical world and immersive virtual world interaction from other forms of online communication. I argue that to the extent that shared activity is a core element in the formation of friendships, friendships can form in immersive virtual worlds as they do in the physical world, and that this possibility was unavailable in earlier forms of online interaction. I do, however, note that earlier forms of online interaction are capable of sustaining friendships formed through either physical or immersive virtual world interaction. I conclude that we cannot any longer make a sharp distinction between the physical and the virtual world, as the characteristics of friendship are able to be developed in each. (shrink)

It is argued that medical science requires a classificatory system that (a) puts functions in the taxonomic center and (b) does justice ontologically to the difference between the processes which are the realizations of functions and the objects which are their bearers. We propose formulae for constructing such a system and describe some of its benefits. The arguments are general enough to be of interest to all the life sciences.

Argues to reestablish the traditional role of rhetoric in education and discusses the importance of a student's ability to write a reasoned argument.

As human beings we inevitably try to explain our experience. In philosophical language, we deal with transcendent assertions and aspirations. The issue, then, is: how can we talk about what matters, given the structures inherent in language and basic to the way we are made? Instead of the philosophical category of Being, I advance a case for giving the human brain privileged status as an analogical expression of God, the symbol‐concept of what matters most, and then suggest the illumination which (...) can come with using that analogical expression, especially as that analogy connects us with the environment at the limbic level and constructs our world at the cerebral level. (shrink)

As AI technologies are increasingly deployed in work, welfare, healthcare, and other domains, there is a growing realization not only of their power but of their problems. AI has the capacity to reinforce historical injustice, to amplify labor precarity, and to cement forms of racial and gendered inequality. An alternate set of values, paradigms, and priorities are urgently needed. How might we design and evaluate AI from an indigenous perspective? This article draws upon the five Tests developed by Māori scholar (...) Sir Hirini Moko Mead. This framework, informed by Māori knowledge and concepts, provides a method for assessing contentious issues and developing a Māori position. This paper takes up these tests, considers how each test might be applied to data-driven systems, and provides a number of concrete examples. This intervention challenges the priorities that currently underpin contemporary AI technologies but also offers a rubric for designing and evaluating AI according to an indigenous knowledge system. (shrink)

The Epicurean philosophical system has enjoyed much recent scrutiny, but the question of its philosophical ancestry remains largely neglected. It has often been thought that Epicurus owed only his physical theory of atomism to the fifth-century BC philosopher Democritus, but this study finds that there is much in his ethical thought which can be traced to Democritus. It also finds important influences on Epicurus in Democritus' fourth-century followers such as Anaxarchus and Pyrrho, and in Epicurus' disagreements with his own Democritean (...) teacher Nausiphanes. The result is not only a fascinating reconstruction of a lost tradition, but also an important contribution to the philosophical interpretation of Epicureanism, bearing especially on its ideal of tranquillity and on the relation of ethics to physics. (shrink)

Action research has repeatedly demonstrated how it can facilitate problem solving and change in many settings through a process of collaboration which is driven by the community at the heart of the research. The ethical review of action research can be challenging for action researchers and research ethics committees. This paper explores how seven ethical principles can be used by action researchers and research ethics committees as the basis for ethical review. This paper concludes by offering some suggestions for a (...) way forward for both action researchers and research ethics committees. (shrink)

Political exclusion on grounds of incapacity is the primary remaining source of exclusion from the franchise. It is appealed to by states and theorists alike to justify excluding young people and many people with cognitive disability from the franchise. Defenders of this exclusion claim that no wrong is done by this exclusion and that states gain some significant benefits from this restricting of the franchise. I have argued elsewhere that political exclusion as currently practiced in modern liberal democratic states in (...) fact causes significant harms, as it excludes some people who have the relevant capacity for political participation. Here, I argue that the exclusion of incapable actors prevents no significant harms to democratic outcomes, and that it confers no significant democratic benefits on the states practising this exclusion. As such, I argue that we ought to heavily modify and perhaps even abandon the capacity standard for political inclusion. (shrink)

. The human brain combines empathy and imagination via the old brain which sets our destiny in the evolutionary scheme of things. This new understanding of cognition is an emergent phenomenon—basically an expressive ordering of reality as part of “a single natural system.” The holographic and subsymbolic paradigms suggest that we live in a contextual universe, one which we create and yet one in which we are required to adapt. The inadequacy of the new brain—specially the left hemisphere's rational view (...) of destiny—is replaced by a view of a new relatedness in reality in which human destiny comes from and depends upon the mutual interchange between the new brain and the old brain for the survival of what is significant to the whole systemic context in which we live. (shrink)

Why is American punishment so cruel? While in continental Europe great efforts are made to guarantee that prisoners are treated humanely, in America sentences have gotten longer and rehabilitation programs have fallen by the wayside. Western Europe attempts to prepare its criminals for life after prison, whereas many American prisons today leave their inhabitants reduced and debased. In the last quarter of a century, Europe has worked to ensure that the baser human inclination toward vengeance is not reflected by state (...) policy, yet America has shown a systemic drive toward ever increasing levels of harshness in its criminal policies. Why is America so short on mercy? In this deeply researched, comparative work, James Q. Whitman reaches back to the 17th and 18th centuries to trace how and why American and European practices came to diverge. Eschewing the usual historical imprisonment narratives, Whitman focuses instead on intriguing differences in the development of punishment in the age of Western democracy. European traditions of social hierarchy and state power, so consciously rejected by the American colonies, nevertheless supported a more merciful and dignified treatment of offenders. The hierarchical class system on the continent kept alive a tradition of less-degrading "high-status" punishments that eventually became applied across the board in Europe. The distinctly American, draconian regime, on the other hand, grows, Whitman argues, out of America's longstanding distrust of state power and its peculiar, broad-brush sense of egalitarianism. Low-status punishments were evenly meted out to all offenders, regardless of class or standing. America's unrelentingly harsh treatment of trangressors--this "equal opportunity degradation"-- is, in a very real sense, the dark side of the nation's much vaunted individualism. A sobering look at the growing rift between the United States and Europe, Harsh Justice exposes the deep cultural roots of America's degrading punishment practices. (shrink)

This article discusses the current epistemological status of the political blogosphere, in light both of the concerns raised by Alvin Goldman in his 2008 paper ?The Social Epistemology of Blogging? and the recent drastic changes in the structure of the blogosphere. I argue that the political blogosphere replicates epistemically beneficial functions of the mainstream media for the functioning of democracy, and defend this claim from objections to the blogosphere that have been levelled by Goldman and Richard Posner. I then provide (...) an expanded defence of the political blogosphere in response to these particular objections. (shrink)

R G Collingwood is an important twentieth century historian, archaeologist and philosopher whose works are the subject of continued interest, analysis and study. There is an unquestionable need to support this research activity with the provision of a reference guide which is fully up-to-date, informed and authoritative. The Companion will therefore list all primary and secondary material relevant to the study of Collingwood in all his fields of expertise - historical theory, philosophy and archaeology. It will also provide a guide (...) to archive material relevant to his life, together with sources and locations. The resulting volume will provide an essential companion to the understanding of the life and thought of R G Collingwood. (shrink)

This article begins with the assumption that criminal disenfranchisement is at least sometimes theoretically defensible, as a component of punishment. From this assumption, I argue that it is only legitimate in a constrained set of cases. These constraints include: implementing disenfranchisement only for serious crimes; tying disenfranchisement to both the electoral cycle and to the length of imprisonment imposed for an offence; and assessing a background condition of sufficient justice present within the state that wishes to disenfranchise. Once these constraints (...) are considered, I argue that there are very few instances in which disenfranchisement is defensible. To prove this, I examine both current disenfranchisement practices and the commonly present factors that undermine the constraints outlined above. (shrink)

A lineage of prominent philosophers who have discussed the second-person relation can be regarded as advancing structural accounts. They posit that the second-person relation effects one transformative change to the structure of practical reasoning. In this paper, I criticise this orthodoxy and offer an alternative, substantive account. That is, I argue that entering into second-personal relations with others does indeed affect one's practical reasoning, but it does this not by altering the structure of one's agential thought, but by changing what (...) reasons can become available. The importance of second-personal thought for action is heterogenous. Second-person relations make possible the emergence of a wide variety of different kinds of practical reasons: creating some, revealing others. Recognising this diminishes the appeal of the traditional, structural accounts of the practical significance of such second-personal relations. Moving away from structural accounts facilitates a more thorough understanding of the intersubjective form of action. (shrink)

For much of the twentieth century, plant physiologists considered themselves in an ideal position to study and explain the functions and processes of plants. Much of that authority stemmed from plant physiologists’ long-standing commitment to experimental control and the integration of the physical sciences into biological practice. This article places plant physiology back in the center of the story of the recent life sciences. It shows the development of parallel experimental research programs into environmental as well as genetic effects on (...) growth and development in plant physiology and genetics, and notes that the pursuit of an experimental environment was celebrated as much as a molecular vision of life throughout most of the twentieth century by much of the plant science community. Thus, this article concludes that the history of the recent life sciences needs new complementary narratives of plant physiology with genetics, new concepts with technological tools, and plant-sized scales with the molecular. The history of the ‘Age of Biology,’ as the plant scientists saw it, helps confront the issue first posed by Evelyn Fox Keller, namely that the history of genetics has overshadowed a larger history of experimental life science. My answer here is through a larger narrative of the rise of the complementary experimental sciences of genes and environments in the life sciences. (shrink)

(revisions posted 12/5/2006) to appear in Internalism and Externalism in Semantics and Epistemology, ed. by Sanford Goldberg (to be published by Oxford in 2006 or 2007) Michael McKinsey formulated an argument that raises a puzzle about the relation between externalism about content and our introspective awareness of content. The puzzle goes like this: it seems like I can know the contents of my thoughts by introspection alone; but philosophical reflection tells me that the contents of those thoughts are externalist, and (...) so I couldn. (shrink)

Making sense of soul and Sabbath necessitates understanding these phenomena experientially and then suggesting “biochemical” or empirical analogues. Soul, which is defined as the core or essence of a person (or group), includes a working memory of personally purposeful behavior. The states of the soul are reflected in the states of the mind and their physiological correlates-the states of the brain. Such uniqueness appears similar to the biblical cycle of creation-Sabbath-consciousness and its analogue in the biorhythm of brain-mind-that is, waking (...) and work, sleeping and rest, dreaming (rapid eye movement [REM]) and the reorganization-integration process that is ever making sense of our senses by synthesizing what they mean to us. Working memory and biorhythm, therefore, are crucial for the making of meaning, and meaning is the making of soul. (shrink)

I describe the development of my work in relating brain research and religion from my personal roots in my family of origin through my professional responsibilities as a pastor, a clinician, and a theological educator to my developing what I call “a neurotheological approach” to faith and ministry. My early correlations gave simplistic attention to bimodal consciousness as an interpretive tool for understanding religion. Subsequently came a more sophisticated exploration of whole‐brain functioning and suggested cultural correlates. Currently, I am explicating (...) tae humanizing brain as reflective of our living in an open system, a universe that is unfolding and evolving, a universe in the hands of the whole‐making, integrating, emerging God whose reality far exceeds the insights of cultural construction. As we humans relate to this God, attachment and aspiration are reciprocal. (shrink)

This article examines the setting of the ages of criminal and participatory responsibility, noting that criminal responsibility is attributed significantly earlier than is participatory responsibility. I claim that the requirements for participatory responsibility are less onerous than those for criminal responsibility, and question the system that denies youth participatory responsibility. I suggest two methods of resolving this difficulty. First, lowering the voting age to enfranchise the capable youth who are currently excluded. Second, modeling criminal responsibility on the Australian doctrine of (...) doli incapax, which gives provisional immunity from the prosecution to youth between ten and fourteen years of age. (shrink)

Patients -- Clients -- Welfare assessment -- Clinical choices -- Achieving animal welfare goals -- Beyond the clinic.