In this 2nd edition, John Gray adds an extensive postscript which defends the interpretation of Mill set out in the first edition, but develops radical criticisms of the substance of Millian and other liberalism.

John Austin's classic work that has had a profound influence on the study of English and American law presents Austin's distinction between "positive law" (i.e.

"The world's leading expert on the unconscious mind reveals the hidden mental processes that secretly govern every aspect of our behavior. For more than three decades, Dr. John Bargh has been conducting revolutionary research into the unconscious mind--not Freud's dark, malevolent unconscious but the new unconscious, a helpful and powerful part of the mind that we can access and understand through experimental science. Now Dr. Bargh presents an engaging and enlightening tour of the influential psychological forces that are at (...) work as we go about our daily lives--checking a dating app, holding a cup of hot coffee, or getting a flu shot. Dr. Bargh takes you into his labs at New York University and Yale where his ingenious experiments have shown how the unconscious guides our actions, goals and motivations in areas like race relations, parenting, business, consumer behavior, and addiction. He reveals the pervasive influence of the unconscious mind on who we choose to date or vote for, what we buy, where we live, how we perform on tests and in job interviews, and much more. Before You Know It is full of surprising and entertaining revelations as well as tricks to help you remember to-do items, shop smarter, and sleep better. Before You Know It will profoundly change the way you understand yourself by introducing you to a fascinating world only recently discovered, the world that exists below the surface of your awareness and yet is the key to unlocking new ways of thinking, feeling and behaving."--Jacket. (shrink)

Professor Yolton delves into John Locke 's most important work, the Essay Concerning Human Understanding.

Pagans and Philosophers explores how writers—philosophers and theologians, but also poets such as Dante, Chaucer, and Langland, and travelers such as Las Casas and Ricci—tackled the Problem of Paganism. Augustine and Boethius set its terms, while Peter Abelard and John of Salisbury were important early advocates of pagan wisdom and virtue. University theologians such as Aquinas, Scotus, Ockham, and Bradwardine, and later thinkers such as Ficino, Valla, More, Bayle, and Leibniz, explored the difficulty in depth. Meanwhile, Albert the Great (...) inspired Boethius of Dacia and others to create a relativist conception of scientific knowledge that allowed Christian teachers to remain faithful Aristotelians. At the same time, early anthropologists such as John of Piano Carpini, John Mandeville, and Montaigne developed other sorts of relativism in response to the issue. (shrink)

"Being and Freedom is an account of ethics in Europe from the French Revolution: a phase of philosophical ethics whose influence ran far beyond philosophy, eventually dominating politics and religion in the West. Developments came from France, Germany, and Britain. This book is currently the only study that treats them together as a Europe-wide phenomenon. The first chapter covers the philosophical conflict at the heart of the French Revolution, between the individualism of the Enlightenment and two very different forms of (...) holistic ethics: the old regime's ethic of service and the radical-democracy of the Rousseauian left. Responses analysing modern freedom and democracy came from a series of French liberal thinkers. In Germany the reaction was to two revolutions seen as inaugurating modernity--the political revolution in France and the philosophical revolution of Kant. Here the fate of religion was critical; with it the metaphysics of being and freedom. The story is traced from Kant to Hegel's idealist version of ethical holism. In Britain, Enlightenment naturalism remained the prevailing framework. It took different forms: 'common sense' and the theory of the sentiments in Scotland, utilitarianism in England. From these elements came a synthesis of European themes by John Stuart Mill--comparable in range but opposed to that of Hegel. This period's ethical ideas remain the core of late modern ethics and the contested ground on which ethical disagreements take place today. The final chapter is a retrospective and assessment"--Publisher's description. (shrink)

John N Andrews; General Thinking Skills: are there such things?, Journal of Philosophy of Education, Volume 24, Issue 1, 30 May 2006, Pages 71–79, https://doi.o.

John White's study is the most substantial work on what the aims of education should be since Whitehead's Aims of Education of 1929. It draws on material not only from schools and colleges, but also from the broader educative or miseducative nature of the 'ethos' of society and some of its major institutions. Sifting the different views about aims which are now prevalent and circulating in the world of education, he integrates the more defensible of them into an articulated (...) set of positive recommendations. The study takes a broadly philosophical and non-technical stand; it is written to help practitioners orient themselves in what is often bewildering territory, at a time when the question of what the aims of education ought to be has acquired a new urgency for politicians and educational administrators, as well as for those directly involved in educational institutions, head teachers and their staff. (shrink)

This book presents reverse mathematics to a general mathematical audience for the first time. Reverse mathematics is a new field that answers some old questions. In the two thousand years that mathematicians have been deriving theorems from axioms, it has often been asked: which axioms are needed to prove a given theorem? Only in the last two hundred years have some of these questions been answered, and only in the last forty years has a systematic approach been developed. In Reverse (...) Mathematics, John Stillwell gives a representative view of this field, emphasizing basic analysis--finding the "right axioms" to prove fundamental theorems--and giving a novel approach to logic. Stillwell introduces reverse mathematics historically, describing the two developments that made reverse mathematics possible, both involving the idea of arithmetization. The first was the nineteenth-century project of arithmetizing analysis, which aimed to define all concepts of analysis in terms of natural numbers and sets of natural numbers. The second was the twentieth-century arithmetization of logic and computation. Thus arithmetic in some sense underlies analysis, logic, and computation. Reverse mathematics exploits this insight by viewing analysis as arithmetic extended by axioms about the existence of infinite sets. Remarkably, only a small number of axioms are needed for reverse mathematics, and, for each basic theorem of analysis, Stillwell finds the "right axiom" to prove it. By using a minimum of mathematical logic in a well-motivated way, Reverse Mathematics will engage advanced undergraduates and all mathematicians interested in the foundations of mathematics. (shrink)

John Wilson; Relativism and Teaching, Journal of Philosophy of Education, Volume 20, Issue 1, 30 May 2006, Pages 89–96, https://doi.org/10.1111/j.1467-9752.1986.

John Laird was a Scottish philosopher who specialised in metaphysics and moral philosophy. In this early work, which was originally published in 1920, Laird set out to analyse some of the more perplexing problems of philosophical realism. The text includes a brief survey of philosophical realism at the beginning and critical notes throughout. This book will be of value to anyone with an interest in the works of Laird and the history of philosophy.

Considéré en France comme un pédagogue "laxiste" voire "gauchiste", Dewey est présenté par certains philosophes nord-américains, Richard Rorty en particulier, comme un postmoderniste. C'est oublier que Dewey mit ses théories philosophiques à l'épreuve de l'école. Sa pédagogie reste aujourd'hui la théorie de l'éducation la plus actuelle.

John Barton is convinced that in many areas of ethical enquiry the Old Testament has much to teach us, and he argues his case in this new book, which developed out of lectures given both in Canada and in Oxford. During it he looks again at the Ten Commandments; the narrative about David and his children; the ethical issues of ecology, sexual morality and property; human morality as the express command of God; and the motivation for moral conduct. By (...) the end of the book it is clear that although the Old Testament comes to us from a remote, alien and apparently unsophisticated context, the powerful minds who worked on its books still have things to say which remain evocative and suggestive for our own moral enquiries. (shrink)

ABSTRACT In different yet resonating ways both William Morris and John Dewey turned their attention to utopian experience as everyday making and doing. Dewey developed a holistic analysis of human action that contains intimations of utopia as well as a critique of fractured experience. Morris is well known for his vivid picture of utopia as life lived artfully. Comparisons have been noted between Morris and Dewey but not explored in detail. This article looks at Morris’s view of utopian experience (...) from the perspective of Dewey’s pragmatist understanding of action, habit, and artful experience. It is argued that the craft of experience is an idea central to the utopian thinking of Morris and Dewey. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:John Allman PAUL DE MAN, DECONSTRUCTION, AND DISCIPLESHIP God may be dead, but his vocabulary lives on, oddly enough, in the militandy secular pages of recent literary theory. Just when we thought it was safe to plunge the depths of postmodernism without the muddying mystifications of worship, religious language seems to have resurrected itself and is walking once again on the troubled waters of literary criticism. In an (...) essay on "The Institutional Control of Interpretation," forexample, Frank Kermode suggests that the Church offers us the best model for understanding the "exegetical activities" ofliterary critics everywhere: "self-perpetuating, hierarchical, authoritative, much concerned with questions of canon, and wont, as we are, to distinguish sharply between initiate and uninitiate readings, the Church is a model we would do well to consider as we attempt to understand our own practice."1 We can find traces of sacred vocabulary in the description not only of the Church of Criticism in general, but also of particular sects within this institution, even those determined to undermine the notion that anything is sacred. In fact, religious language seems most abundant in critical assessments ofdeconstruction, by all appearances the most iconoclastic of recent modes of interpretation. Gerald Graff, for example, argues that the deconstructive project transforms literature into "a vehicle for a nihilistic metaphysics, an anti-didactic form of preaching." Literature becomes "once again the great oracle of truth, but now the truth is that there is no truth. In a curiously inverted restatement of the religion of literature, the literary work is made the sole source of truth only in the sense that it alone refuses to succumb to the delusion that the truth can be spoken."2 Focusing on the style rather than the Philosophy and Literature, © 1990, 14: 324-339 John Allman325 dogma of deconstruction, Mark Felperin echoes a number of theorists (both radical and conservative) when he comments that de Man, Derrida, and their brethren, much like "high priests ofa new mystery cult," are guilty of "a deliberate obscurantism designed to exclude all but an elite—only those who already know will understand and be saved."3 And John Ellis suggests that "deconstructive logic" is simply a crude version of "a standard formula in many branches of religious mysticism."4 Clearly, Ellis, Graff, and others so stigmatize deconstruction not by way of providing neutral descriptions of an interpretive approach, but rather as part of a polemical strategy intended to expose flaws in deconstruction—its hypocrisy, its elitism, its unoriginality. Despite this appropriation of religious language in the rhetoric denouncing deconstruction, it seems to me to be both possible and useful to examine how religious vocabulary might offer a fair as well as illuminating means of describing rather than proscribing the critical phenomenon known as deconstruction. In particular, I would like to look at the ways in which the relation between the originators ofdeconstruction and their successors resembles that between master and disciple. To those sympathetic to deconstruction, such an approach may seem inappropriate, if not hostile; deconstructionists, accustomed to charges that they are presenting a metaphysics of absence, a religion of antirepresentationalism, have consistentiy denied that their practices are in any way religious. What I would like to suggest, however, is that deconstruction, like the texts it reads, is governed by the very forces it resists. By studying the relation between one "exemplary" deconstructive critic— Paul de Man—and one of his influencial students—Barbara Johnson—I hope to illustrate how the survival of deconstruction depends paradoxically on its ability to both resist and restore the powers that shape the relation between master and disciple. Particularly useful in the context ofmy argument are the observations of two sociologists of religion, Joachim Wach and Max Weber, whose sociological perspective permits them to comment on the dynamics of the master-disciple relationship without referring to any particular set of beliefs or teachings. Wach's essay "Master and Disciple" is especially helpful, for he begins his discussion of this dynamic by contrasting the relation between master and disciple with that between teacher and student. For Wach, the essential difference between master and teacher is that the teacher "gives a definite subject matter" while the master "provides only... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:From Sin to Amazing Grace: Discovering the Queer Christ by Patrick S. ChengJohn J. AndersonFrom Sin to Amazing Grace: Discovering the Queer Christ PATRICK S. CHENG New York: Seabury Books, 2012. 192 pp. $24.00The Christian doctrines of sin and grace are often avoided by LGBT (lesbian, gay, bisexual, and transgender) Christians today because of the ways that community has been harmed by the label “sinner.” Yet, Patrick Cheng (...) argues, these doctrines remain important to discuss. What is needed is not an avoidance of [End Page 241] these doctrines but rather a reframing of them. Writing from his perspective as a gay Asian American, Cheng offers new ways to understand sin and grace within the framework of a queer understanding of Christ.The book is organized into two parts. In part 1, Cheng argues that theologies of sin and grace are problematic because they have been defined in the West by a “crime-based” model. In this view, he argues, sin is a crime against God requiring punishment, and grace is acquittal and rehabilitation from that crime. Cheng outlines the development of this model from Augustine to John Calvin and argues that such a model is “inadequate and maybe even dangerous for LGBT people” (36). He rejects the crime-based model in favor of what he calls a “Christ-centered” model. In this view, sin is “immaturity” and grace is theosis or “becoming more like God” (54).In part 2, the fruitfulness of Cheng’s Christ-centered approach becomes apparent as he outlines how LGBT persons can interpret sin and grace in light of the Queer Christ. Cheng presents seven different models for understanding Christ offered by various queer theologians. Sin and grace are then understood in light of each particular model. For example, one Christ model that Cheng offers is the “Out Christ.” Here, the person of Jesus Christ is understood as God’s “coming out” to humanity; God reveals Godself most fully through Christ. Through this lens, sin is the “closet” and grace becomes the “courage” to come out. Thus, coming out of the closet is understood as part of theosis: by sharing one’s most authentic self with others, one becomes more like the God who desires authenticity and openness.One of the strengths of Cheng’s work is his analysis of the history of the doctrines of sin and grace and how they have had an impact on the LGBT community. Of particular note is his argument that the crime-based model is rooted in “a deep-seated fear of collective punishment” by God and that same-sex and gender variant acts have often been considered the cause of such punishment (40). Nonetheless, Cheng’s engagement of various theologians is often not deep enough. His chapters read at times like short summaries of one theologian after another. To be sure, this tendency demonstrates Cheng’s encyclopedic knowledge of the field, but it also does not permit enough critical depth to satisfy some scholars. This is perhaps due to the fact that he intends the book to be accessible to a lay audience—which it is. Each chapter ends with discussion questions that make it a good fit for undergraduate courses and church education classes. Furthermore, Cheng’s definitions of sin and grace tend to be presented as polar opposites. For example, in one Christ model, he defines sin as shame and grace as pride. Yet recent work in queer theory has criticized this dichotomy, revealing the limits of discourse about pride and the creative potential of shame. For many LGBT Christians, of course, it can be powerful to think of shame itself as a sin rather than feeling shame for being [End Page 242] called sinner, but Cheng’s discussion of this could be more nuanced. All in all, however, Cheng succeeds in providing a fresh vocabulary for discussing sin and grace, and his work will help a wide audience of Christians find new value in these classic doctrines.John J. AndersonMerrimack CollegeCopyright © 2014 Society of Christian Ethics... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:In Memoriam:John W. Yolton 1921-2005G.A.J. RogersJohn Yolton died a few days short of his eighty-fourth birthday. He was one of the most distinguished historians of philosophy of his generation. Early in his studies he had found Locke's Essay Concerning Human Understanding a challenging book that raised as many puzzles as it answered and it was his engagement with that work that dominated his intellectual enquires from his MA (...) studies until his latest book, published last year, The Two Intellectual Worlds of John Locke. Man, Person, and Spirits in the "Essay." It was his fifteenth authored book. His first book was his Oxford D. Phil. Thesis, John Locke and the Way of Ideas, published nearly fifty years ago in 1956. If Locke and Ideas were to dominate his writings, they were not exclusive of other interests. His second book was The Philosophy of A.S. Eddington. Others, not Locke-centered, were to follow. In later years he has focussed especially on the problem for all readers of Locke and other early modern philosophers including Descartes, Berkeley and Hume, as to the nature of their commitment to ideas. Did they really hold that ideas are objects that intervene between the perceiving mind and the outside world, or is the standard reification of ideas simply a mistaken reading of their argument? Yolton, since at least the early 1980s, has argued that to reify ideas in the standard way is based on a false reading of the texts. His reading has not always been accepted by historians of philosophy but there are signs that that might be changing and some books and articles published in the last five years or so reveal distinct signs of a Yolton influence.John Yolton was not only a prolific writer he was also a highly regarded editor, not only of Locke texts but also of important collections of papers such as John Locke: Problems and Perspectives (1969) and The Blackwell Companion to the Enlightenment (1992) to which he contributed [End Page 419] a prodigious number of entries. But perhaps as important as his writing was Yolton's teaching. Nobody who sat in on one of his classes could not but be impressed with the way in which he was able to hold a class's attention to a text of Descartes, Locke or Hume and engage first year or graduate students in a scrutiny of the text, perhaps only a paragraph or even a sentence long, teasing out its ambiguities and its place in an argument, to the obvious enlightenment of students who until then had found early modern philosophical prose dull and uncaptivating. It is no surprise to find that he supervised a large number of scholars of the early modern period who have gone on to make important contributions to the history of philosophy and intellectual history.John Yolton was always enormously generous with his time. His graduate students became extensions of the Yolton family. So also did younger scholars. Any book or paper sent him was always to receive careful attention and detailed comment, always fair but never patronising. He was also very active as a member of many editorial boards, including the Journal of the History of Ideas and the Clarendon Locke Board. John was appointed to the Board of Consulting Editors of the JHI in 1977. At the beginning of 1987 he was elected to the Board of Editors and he was still a member of that Board at the time of his death. During his membership on both boards he provided an enormous amount of editorial help, evaluating scores of submitted papers. He was especially active during the years that the Journal's editorial office was located at Rutgers University. In 1991 John was elected vice president of the Board of Directors, the governing body of the JHI. He served as vice president until the summer of 1998. He was chairman of the Clarendon Locke Board for nine years as well as, at the same time, being its general editor.John Yolton and his wife, Jean, a Locke scholar in her own right, were regular participants at conferences, but in recent years their travelling... (shrink)

In dialogue with key theorists of catastrophe and trauma--including Aimé Césaire, Frantz Fanon, George Lamming, Gilles Deleuze, Félix Guattari, Derek Walcott, as well as key figures in Holocaust studies--Glissant and the Middle Passage hones a sharp sense of the specifically Caribbean varieties of loss, developing them into a transformative philosophical idea. Using the Plantation as a critical concept, John E. Drabinski creolizes notions of rhizome and nomad, examining what kinds of aesthetics grow from these roots and offering reconsiderations of (...) what constitutes intellectual work and cultural production.Glissant and the Middle Passage establishes Glissant's proper place as a key theorist of ruin, catastrophe, abyss, and memory. Identifying his insistence on memories and histories tied to place as the crucial geography at the heart of his work, this book imparts an innovative new response to the specific historical experiences of the Middle Passage. - from the publisher. (shrink)

In an attempt to resolve the problem or the marriage between law and morality, Dr. John Ezenwankwor publishes this book, Law and Morality: An Appraisal of Hart's Concept of Law. In it, he delves into a critical analysis of the works of a British legal philosopher, Herbert Lionel Adolphus Hart (1907-1992), who made landmark contributions to the moral and legal questions surrounding human actions or conducts. Incidentally, he surpasses his master, Hart, in this book, by correcting his mistaken and (...) poor consideration of the influence of morality in holding the society together and his dismissal of legal enforcement of morality. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Spring Fishing Song, Prehistoric Paros JOHN ERIC HAMEL Come, tuna, iridescent whorl, Spin color through our rain-locked sea. Come, scatter winter’s smoke and spitting hail, The brazier’s headache, days of coiling clay, The endless shuttle. Let the restless needle be. Come, return the sea to life. The days of winter card our limbs to rope. Restore the muscle with your flesh, unfurl The cold’s crushing boredom into the (...) sun. We’ve burnished long enough our winter soul. The heat begins to double back. The stars That mark the Oar re-stroke at last the salt. All turns. By island and straight you loop and belt, In time with star and turning tide. Shake sail, Bring oar and rope. The barley weaves new fleece. Come, bless our boats, wake us from the hours Of dropping lines over bleached gunnel, The nights of damp and cold breathing sea. Raw mackerel for days to eat, until A line is bumped like a lover’s finger touch, And fins cut water fast as breakers flash. The circled sea within our fleet erupts With flailing fins as sharp as swords. We gaff the bleeding gills into our boats. arion 28.3 winter 2021 44 spring fishing song, prehistoric paros Come, strong fish with gemstone scale, Blow on the coals of our blood, renew our strength. The deep obsidian light of winter clouds Begins to pour molten copper thick as oil All down the sea. We’re born for sails and shrouds, We’re born in waters of a mother’s wave, And return our marble souls into the grave. 2017... (shrink)

Big questions and issues arise about the role of the scientific life in our society and in our world. These have to do with trusting science at all, or with the wider roles of the scientist. The Whens and Wheres of a Scientific Life serves as an epilogue to author John R. Helliwell's scientific life trilogy of books on the Hows (i.e. skills), the Whys and the Whats of a scientific life. When and where questions play a big role (...) in major science facility decisions. When and where also play a big role in controlling a pandemic like the coronavirus COVID-19. The consequences of such work and the role science plays in society are discussed in this book. (shrink)

Elgar Advanced Introductions are stimulating and thoughtful introductions to major fields in the social sciences, business and law, expertly written by the world's leading scholars. Designed to be accessible yet rigorous, they offer concise and lucid surveys of the substantive and policy issues associated with discrete subject areas. This concise and engaging Advanced Introduction provides the conceptual tools necessary to make ethical decisions in today's business world. John Hooker provides an objective and closely-reasoned analysis of ethical issues based on (...) a unified conceptual framework that distils the best of ethical thought into three clearly articulated principles: the generalization, utilitarian, and autonomy principles. Key features include: examples and case studies that illustrate ethical reasoning in complex business dilemmas exploration of business ethics in relation to environmental, social, and financial sustainability factors coverage of cross-cultural business ethics, technological unemployment, and the ethics of artificial intelligence and machine learning. This Advanced Introduction will be a valuable resource for academics and advanced students of business ethics and trust, business leadership, and corporate social responsibility. It will also be beneficial for business managers who wish to build an ethical organization, as well as technical personnel who incorporate ethics into automated systems. (shrink)

Louis I. Kahn is one of the most influential and poetic architects of the twentieth century, a figure whose appeal extends beyond the realm of specialists. In this book, noted Kahn expert John Lobell explores how Kahn's focus on structure, respect for materials, clarity of program, and reverence for details come together to manifest an overall philosophy. Kahn's work clearly conveys a kind of transcendent rootedness, a rootedness in the fundamentals of architecture that also asks soaring questions about our (...) experience of light and space, and even how we fit into the world. In Louis Kahn: The Philosophy of Architecture, John Lobell seeks to reveal how Kahn's buildings speak to grand humanistic concerns. Through examinations of five of Kahn's great buildings, the Richards Medical Research Building in Philadelphia; the Salk Institute for Biological Studies in La Jolla; the Phillips Exeter Academy Library in New Hampshire; the Kimbell Art Museum in Fort Worth; and the Yale Center for British Art in New Haven, Lobell presents a clear but detailed look at how the way these buildings are put together presents Kahn's philosophy, including how Kahn wishes us to experience them. An architecture book that touches on topics that addresses the universal human interests of consciousness and creativity, Louis Kahn: The Philosophy of Architecture helps us understand our place and the nature of well-being in the built environment. (shrink)

The issue of methodology is a fundamental concern for all who engage in educational research. Presenting a series of methodological dialogues between eminent education researchers including Michael Apple, Gert Biesta, Penny Enslin, John Hattie, Nel Noddings, Michael Peters, Richard Pring and Paul Smeyers, this book explores the ways in which they have chosen and developed research methods to style their investigations and frame their arguments. These dialogues address the specialized and technical aspects of conducting educational research, conceptualize the relationship (...) between methodology and theory, and provide in-depth discussion of concerns including falsifiability, openness, interpretation and researcher judgement. Foregrounding the researchers' first-hand experience and knowledge, this book will provide future and current researchers with a deeper comprehension of the place of theory in education research. An illuminating resource for undergraduate and postgraduate researchers alike, Theory and Philosophy in Education Researchconfronts the intricate complexities of conducting education research in a highly engaging and accessible way. (shrink)

Wilhelm von Humboldt (1767-1835) is the progenitor of modern linguistics and the originator of the modern teaching and research university. However, his work has received remarkably little attention in the English-speaking world. Humboldt conceives language as the source of cognition as well as communication, both rooted in the possibility of human dialogue. In the same way, his idea of the university posits the free encounter between radically different personalities as the source of education for freedom. For Humboldt, both linguistic and (...) intellectual communication are predicated firstly on dialogue between persons, which is the prerequisite for all intercultural understanding. Linking Humboldt's concept of dialogue to his idea of translation between languages, persons, and cultures, this book shows how Humboldt's thought is of great contemporary relevance. Humboldt shows a way beyond the false alternatives of "culturalism" (the demand that a plurality of cultural and faith-based traditions be recognized as sources of ethical and political legitimacy in the modern world) and "universalism" (the assertion of the primacy of a universal culture of human rights and the renewal of the European Enlightenment project). John Walker explains how Humboldt's work emerges from the intellectual conflicts of his time and yet directly addresses the concerns of our own post-secular and multicultural age. (shrink)

[John Worrall] Science seems in some ways to have been remarkably successful. What does this success tell us about the epistemological status of current scientific claims? Peter Lipton considers various meta-inductive arguments each of which start from premises about science's 'track record'. I show that his endorsements of the 'strongest' of these are, on analysis, remarkably weak. I argue that this is a reflection of difficulties within the general epistemological framework that he adopts-that of reliabilism. Finally, I briefly outline (...) the quite different approach that I take to this issue, in the process responding to Lipton's criticisms of the 'pessimistic meta-induction'. (shrink)

John White; The Compulsory Curriculum and Beyond: a reply to Peter Gardner, Journal of Philosophy of Education, Volume 19, Issue 1, 30 May 2006, Pages 129–136.

John White; The Concept of Intelligence, Journal of Philosophy of Education, Volume 29, Issue 3, 30 May 2006, Pages 447–450, https://doi.org/10.1111/j.1467-9752.

John White; The Problem of Self-interest: the educator’s perspective, Journal of Philosophy of Education, Volume 20, Issue 2, 30 May 2006, Pages 163–175, https.

John Wilson; Making Subjects Interesting, Journal of Philosophy of Education, Volume 21, Issue 2, 30 May 2006, Pages 215–222, https://doi.org/10.1111/j.1467-975.

John Wilson; Making Subjects Interesting, Journal of Philosophy of Education, Volume 21, Issue 2, 30 May 2006, Pages 215–222, https://doi.org/10.1111/j.1467-975.

[John Dupré] This paper attacks some prominent contemporary attempts to provide reductive accounts of ever wider areas of human behaviour. In particular, I shall address the claims of sociobiology (or evolutionary psychology) to provide a universal account of human nature, and attempts to subsume ever wider domains of behaviour within the scope of economics. I shall also consider some recent suggestions as to how these approaches might be integrated. Having rejected the imperialistic ambitions of these approaches, I shall briefly (...) advocate a more pluralistic approach to the understanding of human behaviour, and one which leaves some space for the possibility of genuine human autonomy. /// [John O'Neill] One response to Dupré's criticism of rational choice theory's unifying aspirations is that it is aimed at over-ambitious versions of the theory. Immodesty about the scope of rational choice theory may look more plausible given suitable modesty in assumptions about the rational agent. The paper examines problems with one immodest version of the theory-public choice theory-and show how these shed light on problems in modest versions employing minimal assumptions about the preference structure of rational agents. However, while rational choice theory may fail in its unifying ambitions, I argue those aspirations are defensible. (shrink)

John Bintliff et alii Le Tanagra Project : recherches dans une cité antique de Béotie et son territoire (2000-2002) p.541-606 Cet article présente les résultats préliminaires du Leiden-Ljubljana Field Project dans la cité antique de Tanagra, en Béotie orientale, et dans ses environs immédiats. Les travaux ont débuté en 1999, avec une vaste équipe de chercheurs et d'étudiants des Pays-Bas, de Belgique, de Slovénie et de Grèce, sous la direction de John Bintliff et Bozidar Slapsak et la sous-direction (...) de Kostas Sbonias. Les différents spécialistes présentent ici leur travail en détail, développant les rapports des deux premières campagnes publiés dans Pharos, le périodique annuel de l'Institut néerlandais d'Athènes. (shrink)

August, John Review(s) of: Contempt of court: Unofficial voices from the dogs Australian high court case 1981, by Jean Ely, Dissenters Press, West Melbourne 2011 $29.95.

This paper considers three horary quadrants of strikingly similar design and underlying mode of conception. Two are dated, 1398 and 1399, while the third, undated instrument can now be dated for the first time with some certainty to 1400. The parameters used in their construction are analysed, and the latitude for which they were made is elucidated. This shows that all three were made for use in London or southern England. One of the three, dated 1399, has previously been attributed (...) to the patronage of Richard II, King of England, by virtue of the badge decorating the quadrant. The badge on the second quadrant, dated 1398, for a long time also associated with Richard II, has now been established to have been used by Richard's half brother, John Holland, Duke of Exeter. The third quadrant undoubtedlybelongs to the group, but cannot be assigned to the patronage of any individual. (shrink)