The inspiring true story of a teacher's experiences with her students and the life lessons she learned that can help others find joy and success. Crash Course chronicles the life lessons that Kim Bearden has learned during an award-winning career in education that has spanned three decades. Kim has taught more than 2,000 students, and each has shown her something about the world and the abundant capacity for love, resilience, and appreciation that we all possess. By sharing her students' (...) stories, she teaches their inspiring lessons to us all. Throughout the ups and downs of her professional and personal life, Kim found that her students were the light that illuminated her path; they were her sanctuary in the storm. From her challenges as a first year teacher, to her triumphs as the cofounder of the highly acclaimed Ron Clark Academy, Kim shares how children can teach each of us the importance of building relationships, abandoning fear, embracing one's unique gifts, and living with passion. Full of honesty, humor, heartbreak, and humanity, Kim's experiences show how children can help any one of us, despite life's obstacles, find the joy and significance in both our personal and professional lives. (shrink)

Most contemporary theories of action maintain that there are basic actions. A basic action is something that one does intentionally without doing anything else intentionally as means to that end. Most contemporary theories of action also maintain that there are non-basic actions that are mistakes in performance, where a mistake in performance is a case of mucking up what one meant to do, without the failure being the result of prevention or abnormal interference. But most contemporary theories of action deny (...) that there are basic mistakes in performance: stretches of activity that would be basic actions were they to succeed, but are in fact mistakes in performance. I argue that we have reason to think that there are basic mistakes in performance, and if there are, then we must give up a key commitment common to much contemporary action theory. The commitment is that every particular imperfect expression of the will is grounded in some particular perfect expression of the will. Giving up this commitment has important metaphysical consequences for how we think of the will as a power of agency, and implies that causal deviance perhaps isn’t the main problem that causal theorists of action ought to worry about. (shrink)

Democracy -- Political participation -- Value of democracy -- Procedure and substance -- Justice -- State coercion and criminal punishment -- Sufficiency and equality -- Humanitarian intervention.

This paper presents three explanations of why Frege took the universal, rather than the existential, quantifier as primitive in his formalization of logic. The first two explanations provide technical reasons related to how Frege formalizes the logic of truth-functions and the logic of quantification. The third, philosophical explanation locates the reason in Frege's logicist goal of analyzing arithmetical concepts---especially the concepts of 0 and 1---in purely logical terms.

There is no consensus concerning how to understand the ‘two-step proof structure’ (§§15–20, 21–7) of the Transcendental Deduction in the B-edition of the Critique of Pure Reason. This disagreement invites a closer examination of what Kant might have meant by a ‘transcendental deduction’. I argue that the transcendental deduction consists of three tasks that parallel Kant’s broader project of a ‘critique’ of pure reason; first, an origin task to justify reason’s authority to use them; second, an analytical task that determines (...) the conditions under which this authority can be legitimately exercised; and third, a dialectical task to determine the conditions under which this authority cannot be legitimately exercised. So long as we continue to read the B-Deduction solely in terms of its two-step proof structure, we overlook how Kant’s notion of ‘critique’ constitutes the real grounds for his argumentative strategy there. (shrink)

필자는 본 논문에서 귀납의 문제와 관련하여 흄이 『인성론』 1권에서 이성을 통하여서는 이를 정당화 할 수 없다고 주장한 것으로 해석하는 기존의 회의주의적 해석을 비판적으로 검토한다. 필자의 견해에 따르면, 흄이 『인성론』 1권에서 비판의 대상으로 삼고 있는 것은 인과 추론의 정당성 문제 그 자체가 아니라, 무비판적으로 받아들여져 온 무오류적 이성 개념이다. 흄은 이 무오류적 이성 개념을 부정하고, 이성을 넓은 의미에서의 상상력 아래로 포섭 시킨 후, 그 안에서 무작위로 작동하는 좁은 의미에서의 상상력과 개연성의 논리에 따라 작동하는 이성을 구분함으로써, 인과 추론을 정당화하는 새로운 길을 열고 (...) 있다. 따라서, 흄은 『인성론』 1권에서 인과 추론의 정당성을 부정하고 더 나아가 총체적 회의주의로 빠져드는 것이 아니라, 이성 개념을 새롭게 정립함으로써 오히려 총체적 회의 주의로 빠지지 않고 새로운 방식으로 인과 추론의 정당성을 확보하는 시도를 하고 있는 것이다. 이와 같은 필자의 해석은 『인성론』 1권과 『인성론』 2권, 3권을 단절적으로 해석하지 않고, 오히려 『인성론』 1권에서의 논의가 『인성론』 2권과 3권의 초석이 되어줌을 잘 드러내 보여준다. 다시 말해, 흄이 『인성론』 1권에서 주장하는 바, “우리의 감각들을 넘어서서 추적될 수 있고, 우리가 볼 수 없고 느낄 수 없는 존재들과 대상들을 우리들에게 알려주는 유일한 것은 인과이다”라고 하는 흄의 언명이 『인성론』 2권과 3권에서의 대상 세계에 대한 논의의 출발점이 되어주는 것이다. -/- This paper argues against the common interpretation that, in Book I of the Treatise, Hume attempts to show that inductive arguments concerning matters of fact cannot be justified by reason. It is true that he argues that inductive arguments cannot be justified by the traditional concept of infallible reason. However, it is important to note that contra to the traditional understanding of reason as infallible, he takes it to be open to errors by classifying it under the category of imagination in a broad sense. He then makes a distinction between reason as “the general and more establish’d properties of the imagination” and imagination as a narrow sense. From this, the paper concludes he attempts to justify inductive arguments concerning matters of fact by redefining reason as open to errors. That is, although inductive arguments cannot be justified by probable reasoning in terms of the traditional concept of infallible reason, the former can be justified by the logic of probability, which he calls “general rules” in terms of Hume’s concept of error-prone reason. (shrink)

In this paper, I argue for a view largely favorable to the Thirder view: when Sleeping Beauty wakes up on Monday, her credence in the coin’s landing heads is less than 1/2. Let’s call this “the Lesser view.” For my argument, I (i) criticize Strict Conditionalization as the rule for changing de se credences; (ii) develop a new rule; and (iii) defend it by Gaifman’s Expert Principle. Finally, I defend the Lesser view by making use of this new rule.

In this paper, we investigate a new model theoretical tree property (TP), called the antichain tree property (ATP). We develop combinatorial techniques for ATP. First, we show that ATP is always witnessed by a formula in a single free variable, and for formulas, not having ATP is closed under disjunction. Second, we show the equivalence of ATP and [Formula: see text]-ATP, and provide a criterion for theories to have not ATP (being NATP). Using these combinatorial observations, we find algebraic examples (...) of ATP and NATP, including pure groups, pure fields and valued fields. More precisely, we prove Mekler’s construction for groups, Chatzidakis’ style criterion for pseudo-algebraically closed (PAC) fields, and the AKE-style principle for valued fields preserving NATP. We give a construction of an antichain tree in the Skolem arithmetic and atomless Boolean algebras. (shrink)

Research on ethical dilemmas in health care has become increasingly salient during the last two decades resulting in confusion about the concept of moral distress. The aim of the present paper is to provide an overview and a comparative analysis of the theoretical understandings of moral distress and related concepts. The focus is on five concepts: moral distress, moral stress, stress of conscience, moral sensitivity and ethical climate. It is suggested that moral distress connects mainly to a psychological perspective; stress (...) of conscience more to a theological–philosophical standpoint; and moral stress mostly to a physiological perspective. Further analysis indicates that these thoughts can be linked to the concepts of moral sensitivity and ethical climate through a relationship to moral agency. Moral agency comprises a moral awareness of moral problems and moral responsibility for others. It is suggested that moral distress may serve as a positive catalyst in exercising moral agency. An interdisciplinary approach in research and practice broadens our understanding of moral distress and its impact on health care personnel and patient care. (shrink)

Jackson says that the form of physicalism that I recommend, with certain emendations he believes are necessary, turns out to be none other than the “Australian” type-type identity theory of J.J.C. Smart and others. About this, too, I have no serious disagreement, although Jackson’s claim appears to depend, at least in part, on a certain chosen reading of the texts involved. In fact, one point of similarity may be worth noting. As I take it, one special feature of the “Australian” (...) type identity theory is the claim that mental-physical identities are contingent, not necessary. Suppose M has a single physical realizer, P. On my account, the statement that M = P is not metaphysically or logically necessary. It is contingent since the statement that P realizes M is contingent. This is so because for P to realize M is for it to fulfill the causal specification that defines M, and what causal relations P actually enters into is a question that depends on the laws prevailing in a given world. Thus, P may be a realizer of M in this world but perhaps not in another in which different laws hold; in some worlds M may have no realizers at all. None of this is in violation of the idea that identities are necessary. For, according to me, if M has realizers, M is a functional property defined by a causal specification. This means that “M” is not a rigid designator, though it is, as we might call it, “nomologically rigid” or “semi-rigid”. (shrink)

This book explores Pierre Bourdieu's philosophy and sociology of science, which, though central to his thought, have been largely neglected in critical examinations of his work. Addressing the resultant confusion that surrounds Bourdieu's sociologized philosophy of science, it expounds his epistemology and sociology of science, situating it within the context of Anglo-American post positivist philosophy of science and shedding light on the critique of relativist sociology of science that emerges from his field theory. From a detailed critique of Bourdieu's reflexive (...) sociology and his attempt to enhance the uneasy epistemic status of the social sciences, the author draws on the thought of Jürgen Habermas to suggest critical ethnography as a way of going beyond Bourdieu's critical theory. As such, Bourdieu's Philosophy and Sociology of Science will appeal to sociologists, philosophers and scholars across the social sciences with interests in the work of Bourdieu and the sociology and philosophy of science. (shrink)