This paper synthesises a collaborative review of social capital theory, with particular regard for its relevance to the changing educational landscape within Scotland. The review considers the common and distinctive elements of social capital, developed by the founding fathers-Putnam, Bourdieu and Coleman-and explores how these might help to understand the changing contexts and pursue opportunities for growth.

Call the norms of inquiry zetetic norms. How are zetetic norms related to epistemic norms? At first glance, they seem quite closely connected. Aren't epistemic norms norms that bind inquirers qua inquirers? And isn't epistemology the place to look for a normative theory of inquiry? While much of this thought seems right, this paper argues that the relationship between the epistemic and the zetetic is not as harmonious as one might have thought and liked. In particular, this paper argues that (...) some familiar contemporary epistemic norms are in tension with, and even in conflict with, central zetetic norms. (shrink)

In this paper I look at belief and degrees of belief through the lens of inquiry. I argue that belief and degrees of belief play different roles in inquiry. In particular I argue that belief is a “settling” attitude in a way that degrees of belief are not. Along the way I say more about what inquiring amounts to, argue for a central norm of inquiry connecting inquiry and belief and say more about just what it means to have an (...) inquiry or question settled. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 62.1 (2001) 81-98 [Access article in PDF] Leonor de Cáceres and the Mexican Inquisition Margaret Mott Introduction: The Family and the Times The Carvajál family, well-known to historians of colonial Mexico, achieved its enduring status largely through the records of the Mexican Holy Office. 1 The governor, Luis de Carvajál, after becoming embroiled in a boundary dispute with the Viceroy of New (...) Spain, was denounced as a Judaizer in 1589. He was eventually cleared of the crime of Judaizing, of performing Jewish rituals while pretending to be Catholic, but was sent to prison for one year for having concealed his Judaizing relatives from the authorities. He died while serving out his prison sentence. Many of the rest of his family, whom he brought over from Spain as part of the privileges of his office, were condemned as judaizantes pertinaz, persistent Judaizers. In the auto de fe of 8 December 1596 the governor's sister Francisca Núñez de Carvajál and four of her adult children were, in the language of the Holy Office, "relaxed to the secular arm for burning." Francisca's daughter, Mariana, was spared the stake in 1596 because she was deemed to have lost her senses. Once she regained them, she, too, was condemned as a persistent Judaizer and died in the auto de fe of 25 March 1601.From all accounts the Carvajál family was used by the Holy Office as a warning to the crypto-Jewish community of New Spain. Even Stephen Greenleaf, known for his balanced accounts on the Mexican Inquisition, 2 describes the persecution [End Page 81] of the Carvajáls as a "Counter Reformation tact," concluding that "the Holy Office wanted to use the Carvajáls as an example to the Jewish community of Mexico." 3 Yet more was at issue here than just a display of the naked power. The questions the inquisitors posed and the rhetoric they used suggest something beyond flexing a coercive muscle in front of the crypto-Jewish population of colonial Mexico.Not all members of the Carvajál family perished in the flames of so-called Counter Reformation intolerance. One of Francisca's sons, a Dominican monk, was able to maintain his commitment to his order even after being convicted of concealing his heretic relatives from the authorities. A son-in-law, Antonio Diaz de Cáceres, was reconciled after paying what biographer Martin A. Cohen considered an "unusually light" penalty, a public abjure de vehementia and a fine of a thousand Castilian ducats. Cohen explains this unusual pardon in terms of political intrigue. "Because he was a man of esteem and had served the king on several occasions," wrote Cohen, Antonio was spared the lash. 4 Yet political favors were not the only consideration. Francisca's granddaughter (and Antonio's daughter) Leonor de Cáceres, who was nine at the time of the first auto de fe, was reconciled along with her father in the auto de fe of 1601. Although she was fourteen at the time of her trial, much of the evidence concerns events that took place in her childhood, before the age of reason. Rather than a "Counter Reformation tact," her trial reflects some of the Catholic reforms of the sixteenth century, a time in Spanish political and social thought when natural law arguments for education and evangelization were on the ascendant.The term Counter Reformation implies an entrenched position against any efforts of reform. "Counter Reformation," writes historian John O'Malley, "expressed the quintessence of Catholicism, which was reaction and repression." 5 Counter Reformation underscores intolerance and obscures the radical reforms of the times (for which reason O'Malley offers the more neutral term, Early Modern Catholicism). In actuality sixteenth-century Catholicism was a time of both unification and universality, of shoring up the papacy and experimenting with evangelical techniques. Balanced against the heightened authority of the Vatican were the educational experiments of the Jesuits. 6 Alongside the racist arguments in support of the encomendero system was a very... (shrink)

The Aesthetics of Design offers the first full treatment of design in the field of philosophical aesthetics, challenging the discipline to broaden its scope to include the quotidian objects and experiences of our everyday lives and concerns ...

Postcolonialism offers challenging and provocative ways of thinking about colonial and neocolonial power, about self and other, and about the discourses that perpetuate postcolonial inequality and violence. Much of the seminal work in postcolonialism has been shaped by currents in philosophy, notably Marxism and ethics. "Understanding Postcolonialism" examines the philosophy of postcolonialism in order to reveal the often conflicting systems of thought which underpin it. In so doing, the book presents a reappraisal of the major postcolonial thinkers of the twentieth (...) century.Ranging beyond the narrow selection of theorists to which the field is often restricted, the book explores the work of Fanon and Sartre, Gandhi, Nandy, and the Subaltern Studies Group, Foucault and Said, Derrida and Bhabha, Khatibi and Glissant, and Spivak, Mbembe and Mudimbe. A clear and accessible introduction to the subject, "Understanding Postcolonialism" reveals how, almost half a century after decolonisation, the complex relation between politics and ethics continues to shape postcolonial thought. (shrink)

Philosophy and Phenomenological Research, EarlyView.

This chapter contains sections titled: Introduction Philosophy Pitfalls, and What Is Needed to Avoid Them Institutional History at Cambridge Cambridge Philosophy Reference.

"It is well to remind ourselves, from time to time, that "Ethics" is but another word for "righteousness," that for which many men and women of every generation have hungered and thirsted, and without which life becomes meaningless. Certain forms of personal righteousness have become to a majority of the community almost automatic. But we all know that each generation has its own test, the contemporaneous and current standard by which alone it can adequately judge of its own moral achievements. (...) To attain individual morality in an age demanding social morality, to pride one's self on the results of personal effort when the time demands social adjustment, is utterly to fail to apprehend the situation. This book is a study of various types and groups who are being impelled by the newer conception of Democracy to an acceptance of social obligations involving in each instance a new line of conduct."--. (shrink)

This volume tracks the evolution of Mansbridge's key contributions to democratic theory in participatory, institutional and feminist contexts through articles that span her entire career to date.

In _Vibrant Matter_ the political theorist Jane Bennett, renowned for her work on nature, ethics, and affect, shifts her focus from the human experience of things to things themselves. Bennett argues that political theory needs to do a better job of recognizing the active participation of nonhuman forces in events. Toward that end, she theorizes a “vital materiality” that runs through and across bodies, both human and nonhuman. Bennett explores how political analyses of public events might change were we (...) to acknowledge that agency always emerges as the_ _effect of ad hoc configurations of human and nonhuman forces. She suggests that recognizing that agency is distributed this way, and is not solely the province of humans, might spur the cultivation of a more responsible, ecologically sound politics: a politics less devoted to blaming and condemning individuals than to discerning the web of forces affecting situations and events. Bennett examines the political and theoretical implications of vital materialism through extended discussions of commonplace things and physical phenomena including stem cells, fish oils, electricity, metal, and trash. She reflects on the vital power of material formations such as landfills, which generate lively streams of chemicals, and omega-3 fatty acids, which can transform brain chemistry and mood. Along the way, she engages with the concepts and claims of Spinoza, Nietzsche, Thoreau, Darwin, Adorno, and Deleuze, disclosing a long history of thinking about vibrant matter in Western philosophy, including attempts by Kant, Bergson, and the embryologist Hans Driesch to name the “vital force” inherent in material forms. Bennett concludes by sketching the contours of a “green materialist” ecophilosophy. (shrink)

The proposed new geological era, The Anthropocene (aka Age of Humans, Age of Man), marking human domination of the planet long called Mother Earth, is truly The Age of the Motherfucker. The ecocide of the Anthropocene comes from Man, the Western- and masculine- identified corporate, military, intellectual, and political class that masks itself as the exemplar of the civilized and the human. The word motherfucker was invented by the enslaved children of White slavemasters to name their mothers' rapist/owners. Man's strategic (...) motherfucking, from the personal to the planetary, is invasion, exploitation, spirit-breaking, extraction and toxic wasting of individuals, communities, and lands, for reasons of pleasure, plunder, and profit. Ecocide is attempted deicide of Mother Nature-Earth, reflecting Man's goal to come the god he first made in his own image. The motivational word Motherfucker further reveals the Anthropocene with a flip side signifying an outstanding, formidable, and inexorable force. Mother Nature-Earth is that "Mutha'" -- one defying translation into heteropatriarchal classifications of gender, one capable of overwhelming Man and not the other way around. Drawing upon Indigenous and African American scholarship, ecofeminism, ecowomanism, green activism, femme, queer, and gender non-binary philosophies, literature and arts, Afrofuturism, and popular culture, Call Your "Mutha'" contends that the Anthropocene is not evidence of Man's supremacy over nature, but that Mother Nature-Earth, faced with disrespect, is going away. It is imperative now to call the "Mutha'" by decolonizing land, bodies, and minds, ending rapism, feeding the green, renewing sustaining patterns and affirming devotion to Mother Nature-Earth. (shrink)

Healthism and ableism intertwine through an imperative of normalcy and the ensuing devaluing of those who fail to meet societally dominant norms and expectations around “normal” health. This paper tracks the effect of that imperative of normalcy through current research into gut microbiome therapies, using therapies targeting fatness and autism as examples. The complexity of the gut microbiome ought to encourage us to rethink our conception of ourselves and our embeddedness in the world; instead, the microbiome is transformed into one (...) more tool for controlling unruly bodies and minds. (shrink)

Challenges the idea held by many prominent twentieth-century Sinologists that early China experienced a “language crisis.” Jane Geaney argues that early Chinese conceptions of speech and naming cannot be properly understood if viewed through the dominant Western philosophical tradition in which language is framed through dualisms that are based on hierarchies of speech and writing, such as reality/appearance and one/many. Instead, early Chinese texts repeatedly create pairings of sounds and various visible things. This aural/visual polarity suggests that texts from (...) early China treat speech as a bodily practice that is not detachable from its use in everyday experience. Firmly grounded in ideas about bodies from the early texts themselves, Geaney’s interpretation offers new insights into three key themes in these texts: the notion of speakers’ intentions (yi), the physical process of emulating exemplary people, and Confucius’s proposal to rectify names (zhengming). Jane Geaney is Professor of Religious Studies at the University of Richmond and the author of On the Epistemology of the Senses in Early Chinese Thought. (shrink)

Current experimentations with approaches to restorative justice for adult offenders represents a compelling new direction in the criminal justice system. This book examines the values and challenges of restorative justice for adult offenders, victims and communities. The discussion is situated within current debate, available research, and the international literature. In canvassing the structure, content, and delivery of key Australian and New Zealand restorative justice programs for adult offenders, the distinguished authors offer critical analysis of the emergence and impact of program (...) developements for practitioners and professionals. This collection brings together stimulating and informed articles by experienced practitioners, leading academics and new researchers in the field. It also offers valuable insights into emerging restorative justice practice for adult offenders and provides a real alternative to the adversarial justice system. (shrink)

Western metaphysics has been distorted by Aristotle's misconception of essence and (il)logic of male homophobia. Via its inscription of female bodies, this muddled metaphysics is causing a fragmentation of self that is currently leading to eating disorders. A spirogenetic model of essence and subjectivity may solve our metaphysical and thus mental ills.

This book explores the persistence of Pythagorean ideas in theoretical physics. It shows that the Pythagorean position is both philosophically deep and scientifically interesting. However, it does not endorse pure Pythagoreanism; rather, it defends the thesis that mind and mathematical structure are the grounds of reality. The book begins by examining Wigner's paper on the unreasonable effectiveness of mathematics in the natural sciences. It argues that, whilst many issues surrounding the applicability of mathematics disappear upon examination, there are some core (...) issues to do with the effectiveness of mathematics in fundamental physics which remain. The core issues are the existence of the laws of nature and our minds ability to fathom them, the use of formal mathematics in discovering things about the quantum world, the fact that deep mathematics is needed to describe fundamental physics, and the asymptotic nature of the quest for knowledge. These issues are the focus of the book. The author seeks to explain them within a metaphysical framework that takes mind and mathematical structure as its fundamental principles. The framework - called quantum monadology - combines ideas from Leibnizian monadology, set theory, and consistent histories quantum theory. (shrink)

"It is well to remind ourselves, from time to time, that "Ethics" is but another word for "righteousness," that for which many men and women of every generation have hungered and thirsted, and without which life becomes meaningless. Certain forms of personal righteousness have become to a majority of the community almost automatic. But we all know that each generation has its own test, the contemporaneous and current standard by which alone it can adequately judge of its own moral achievements. (...) To attain individual morality in an age demanding social morality, to pride one's self on the results of personal effort when the time demands social adjustment, is utterly to fail to apprehend the situation. This book is a study of various types and groups who are being impelled by the newer conception of Democracy to an acceptance of social obligations involving in each instance a new line of conduct."--. (shrink)

Postcolonialism offers challenging and provocative ways of thinking about colonial and neocolonial power, about self and other, and about the discourses that perpetuate postcolonial inequality and violence. Much of the seminal work in postcolonialism has been shaped by currents in philosophy, notably Marxism and ethics. "Understanding Postcolonialism" examines the philosophy of postcolonialism in order to reveal the often conflicting systems of thought which underpin it. In so doing, the book presents a reappraisal of the major postcolonial thinkers of the twentieth (...) century.Ranging beyond the narrow selection of theorists to which the field is often restricted, the book explores the work of Fanon and Sartre, Gandhi, Nandy, and the Subaltern Studies Group, Foucault and Said, Derrida and Bhabha, Khatibi and Glissant, and Spivak, Mbembe and Mudimbe. A clear and accessible introduction to the subject, "Understanding Postcolonialism" reveals how, almost half a century after decolonisation, the complex relation between politics and ethics continues to shape postcolonial thought. (shrink)

Recent scientific research has settled on a purely descriptive definition of happiness that is focused solely on agents’ psychological states (high positive affect, low negative affect, high life satisfaction). In contrast to this understanding, recent research has suggested that the ordinary concept of happiness is also sensitive to the moral value of agents’ lives. Five studies systematically investigate and explain the impact of morality on ordinary assessments of happiness. Study 1 demonstrates that moral judgments influence assessments of happiness not only (...) for untrained participants, but also for academic researchers and even in those who study happiness specifically. Studies 2 and 3 then respectively ask whether this effect may be explained by general motivational biases or beliefs in a just world. In both cases, we find evidence against these explanations. Study 4 shows that the impact of moral judgments cannot be explained by changes in the perception of descriptive psychological states. Finally, Study 5 compares the impact of moral and non-moral value, and provides evidence that unlike non-moral value, moral value is part of the criteria that govern the ordinary concept of happiness. Taken together, these studies provide a specific explanation of how and why the ordinary concept of happiness deviates from the definition used by researchers studying happiness. (shrink)

In this biblically rich exploration of God's prophetic word, Jane Hamon inspires readers to partner with God for breakthrough, and shares prophetic words she has received-promises every believer can claim. She also provides a series of prayers and decrees to help you activate breakthrough in your own life.

This book questions some of our most ingrained assumptions, not only about the nature of teaching and learning, but about what constitutes education, and about the cultural determinants of what is taught. What if who you think you are profoundly affects what and how you learn? Since Descartes, teachers in the Western tradition have dismissed the role of self in learning. What if our beliefs about self and learning are wrong, and relevance of knowledge to self actually enhances learning, as (...) current research suggests? Jane Fried deconstructs the Grand Western Narrative of teaching and learning, describing it is a cultural fishbowl through which we see the world, rarely aware of the fishbowl itself, be it disciplinary constructs or the definition of liberal education. She leads us on a journey to question "the way things are"; to attend to the personal narratives of others from ethnic, racial and faith groups different from ourselves; to rediscover self-authorship as the core task of learning in college; and to empower ourselves and students to navigate the disorientation of the Alice in Wonderland rabbit holes of modern life. This is a book for all educators concerned about the purpose of college and of the liberal arts in the 21st century, and what it is we should reasonably expect students to learn. Jane Fried both upends many received ideas and offers constructive insights based on science and evidence, and does so in an engaging way that will stimulate reflection. (shrink)

How does Jung model his psychology on Plato's philosophy? The Platonic Jung looks at similarities between the two, particularly in the structure of the cosmos and psyche and in the nature of the self. The book reunites philosophy and psychology and expresses the message these men imparted-the soul is the true self and worth finding.

This book presents a case for teaching philosophy in schools. It develops two original arguments for teaching philosophy to all students at some point over the course of their education. Gatley argues that teaching philosophy is the best way to help students to think clearly using ordinary, or non-specialist concepts such as 'good', 'truth', or 'happiness'. She goes on to argue that teaching philosophy is the best way to help students to make sense of the different conceptual schemes used by (...) different school subjects. Combining these two arguments, Gatley suggests that these two roles for philosophy are central to the task of educating people, and so philosophy ought to be included on school curricula. Building on the work of philosophers of education including Richard Stanley Peters, Harry Brighouse, Matthew Lipman, Mary Midgley and Martha Nussbaum, the book covers a range of topics including Philosophy for Children (P4C), the aims education, religious education, curriculum design and education policy. (shrink)

An unlikely-and entirely unforgettable-tale of a most unusual friendship between Flora, an elephant calf stolen from her African home, and David, the circus impresario and magician, who adopts, trains, and ultimately liberates her in a tale freely inspired by actual events.