Throughout Jewish history, revolutionary events and subversive ideas have burst onto the scene, transforming everything in their path. Re-forming Judaism seeks to explore these ideas-and the individuals behind them-by delving into historical disruptions that led to lasting change in Jewish thought.

This volume, with a bibliography and index, explores selected issues to show how John Locke and David Hume influenced the empiricism of Peirce, James, and Dewey. Roth looks for linkages and divergences which he thinks have been neglected.

Biological evolution provides a creative fount of complex and subtle adaptations, often surprising the scientists who discover them. However, because evolution is an algorithmic process that transcends the substrate in which it occurs, evolution’s creativity is not limited to nature. Indeed, many researchers in the field of digital evolution have observed their evolving algorithms and organisms subverting their intentions, exposing unrecognized bugs in their code, producing unexpected adaptations, or exhibiting outcomes uncannily convergent with ones in nature. Such stories routinely reveal (...) creativity by evolution in these digital worlds, but they rarely fit into the standard scientific narrative. Instead they are often treated as mere obstacles to be overcome, rather than results that warrant study in their own right. The stories themselves are traded among researchers through oral tradition, but that mode of information transmission is inefficient and prone to error and outright loss. Moreover, the fact that these stories tend to be shared only among practitioners means that many natural scientists do not realize how interesting and lifelike digital organisms are and how natural their evolution can be. To our knowledge, no collection of such anecdotes has been published before. This paper is the crowd-sourced product of researchers in the fields of artificial life and evolutionary computation who have provided first-hand accounts of such cases. It thus serves as a written, fact-checked collection of scientifically important and even entertaining stories. In doing so we also present here substantial evidence that the existence and importance of evolutionary surprises extends beyond the natural world, and may indeed be a universal property of all complex evolving systems. (shrink)

Heterogeneity within MDD has hampered identification of biological markers (e.g., intermediate phenotypes, IPs) that might increase risk for the disorder or reflect closer links to the genes underlying the disease process. The newer characterizations of dimensions of MDD within Research Domain Criteria (RDoC) domains may align well with the goal of defining IPs. We compare a sample of 25 individuals with MDD compared to 29 age and education matched controls in multimodal assessment. The multimodal RDoC assessment included the primary IP (...) biomarker, positron emission tomography (PET) with a selective radiotracer for 5-HT1A ([11C]WAY-100635), as well as event-related functional MRI with a Go/No-go task targeting the Cognitive Control network, neuropsychological assessment of affective perception, negative memory bias and Cognitive Control domains. There was also an exploratory genetic analysis with the serotonin transporter (5-HTTLPR) and monamine oxidase A (MAO-A) genes. In regression analyses, lower 5-HT1A binding potential (BP) in the MDD group was related to diminished engagement of the Cognitive Control network, slowed resolution of interfering cognitive stimuli, one element of Cognitive Control. In contrast, higher/normative levels of 5-HT1A BP in MDD (only) was related to a substantial memory bias toward negative information, but intact resolution of interfering cognitive stimuli and greater engagement of Cognitive Control circuitry. The serotonin transporter risk allele was associated with lower 1a BP and the corresponding imaging and cognitive IPs in MDD. Lowered 5HT 1a BP was present in half of the MDD group relative to the control group. Lowered 5HT 1a BP may represent a subtype including decreased engagement of Cognitive Control network and impaired resolution of interfering cognitive stimuli. Future investigations might link lowered 1a BP to neurobiological pathways and markers, as well as probing subtype-specific treatment targets. (shrink)

The writings of Stanley Cavell and Jacques Derrida share many points of intersection. One of these is their mutual interest in Shakespeare’s Hamlet; another is their assessments of J.L. Austin’s philosophy, and his concept of performativity. In this paper, we demonstrate that Cavell’s and Derrida’s respective essays on Hamlet offer a surprising insight into their views on Austin’s notion of performativity. Since Hamlet abounds with oaths and promises, testimonies and bearing witness, what is surprising is not that these philosophers (...) should have identified this theme but rather how they respond to it. We show that Derrida’s writings on Hamlet repeatedly draw and depend on the idea of performativity, amounting to a rapprochement with Austin’s concept; and we also show that Cavell questions the effectiveness of performatives in the play, in ways that sometimes resemble Derrida’s invocation of spectrality in the play. (shrink)

Machine generated contents note: Selected Papers from Presentations at the Sixth Conference of the International Society for Studies in European Ideas (ISSEI), University of Haifa, Israel, 16-21 August 1998 -- An Answer to the Question 'What Is Counter-Enlightenment?' -- Graeme Garrard, Cardiff University -- Spinoza's Response to the Enlightenment Tradition -- David A. Freeman, Washburn University -- Hermeneutics, Contextualization and Historicity: From Hegel to -- Ricoeur, through the Neo-Kantians and Phenomenology -- Joseph M. de Torre, University of Asia and the (...) Pacific -- The Relationship between Memory and Reason in Kant -- Steven M. DeLue, Miami University -- Selected Papers on "The Philosophy of David Hume" Presented at the -- Tenth International Conference on the Enlightenment, University College, -- Dublin, Ireland, 25-31 July 1999 -- Hume and the First-Person Perspective in Natural Epistemology -- Peter Loptson, University of Guelph -- David Hume, Moral Painter -- Adam Potkay, College of William and Mary -- Hume Disposed -- Michael D. Garral, The Johns Hopkins University -- Rethinking Hume's Newtonian and Kant's Copernican Analogies -- Joseph Gonda, Glendon College, York University -- Hume's Motivational Naturalism and the Kantian Challenge -- John Partridge, The Johns Hopkins University -- Humean Multiculturalism -- H. A. Bassford, University College of the Fraser Valley -- Philosophical Doubts and Common Life in David Hume -- Toshihiko Ise, Ritsumeikan University. (shrink)

In the received view of the history of the Modern Evolutionary Synthesis, paleontology was given a prominent role in evolutionary biology thanks to the significant influence of paleontologist George Gaylord Simpson on both the institutional and conceptual development of the Synthesis. Simpson's 1944 Tempo and Mode in Evolution is considered a classic of Synthesis-era biology, and Simpson often remarked on the influence of other major Synthesis figures – such as Ernst Mayr and Theodosius Dobzhansky – on his developing thought. Why, (...) then, did paleontologists of the 1970s and 1980s – Stephen Jay Gould, Niles Eldredge, David M. Raup, Steven Stanley, and others – so frequently complain that paleontology remained marginalized within evolutionary biology? This essay considers three linked questions: first, were paleontologists genuinely welcomed into the Synthetic project during its initial stages? Second, was the initial promise of the role for paleontology realized during the decades between 1950 and 1980, when the Synthesis supposedly "hardened" to an "orthodoxy"? And third, did the period of organized dissent and opposition to this orthodoxy by paleontologists during the 1970s and 1980s bring about a long-delayed completion to the Modern Synthesis, or rather does it highlight the wider failure of any such unified Darwinian evolutionary consensus? (shrink)

The rabbis found a measure of David's importance in the importance of his son Solomon, and an echo of that same sentiment is also at work in the New Testament traditions about David's messianic son.

In this paper, I argue that Stanley and Williamson’s 2001 account of knowledge-how as a species of knowledge-that is wrong. They argue that a claim such as “Hannah knows how to ride a bicycle” is true if and only if Hannah has some relevant knowledge-that. I challenge their claim by considering the case of a famous amnesic patient named Henry M. who is capable of acquiring and retaining new knowledge-how but who is incapable of acquiring and retaining new knowledge-that. (...) In the first two sections of the paper, I introduce the topic of knowledge-how and give a brief overview of Stanley and Williamson’s position. In the third and fourth sections, I discuss the case of Henry M. and explain why it is plausible to describe him as someone who can retain new knowledge-how but not new knowledge-that. In the final sections of the paper, I argue that Henry M.’s case does indeed provide a counterexample to Stanley and Williamson’s analysis of knowing-how as a species of knowing-that, and I consider and respond to possible objections to my argument. (shrink)

Let M be a transitive model of ZFC. We say that a transitive model of ZFC, N, is an outer model of M if M ⊆ N and ORD ∩ M = ORD ∩ N. The outer model theory of M is the collection of all formulas with parameters from M which hold in all outer models of M. Satisfaction defined with respect to outer models can be seen as a useful strengthening of first-order logic. Starting from an inaccessible cardinal (...) κ, we show that it is consistent to have a transitive model M of ZFC of size κ in which the outer model theory is lightface definable, and moreover M satisfies V = HOD. The proof combines the infinitary logic L∞,ω, Barwise’s results on admissible sets, and a new forcing iteration of length strictly less than κ+ which manipulates the continuum function on certain regular cardinals below κ. In the Appendix, we review some unpublished results of Mack Stanley which are directly related to our topic. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Cocceius and the Jewish CommentatorsAdina M. YoffieThe case of Johannes Cocceius defies the commonplace that Leiden University (and perhaps post-Reformation, confessionalized Europe in general) turned away from humanist scholarship in the first quarter of the seventeenth century. In 1650 Cocceius (1603-69), a Bremen-born Oriental philology professor at Franeker, joined the Leiden theological faculty and wrote a treatise, Protheoria de ratione interpretandi sive introductio in philologiam sacram (De ratione). He (...) praised such rabbinic exegetes as Rashi (1040-1105) and David Kimchi (ca. 1160-ca. 1235) in humanist terms for their erudition. At the same time the "new" Cartesian philosophy was taking hold in the arts faculty, and mathematics instruction was encroaching on scholastic formal logic.1 Leiden would become famous for Cartesianism, mathematics, and "Calvinist Copernicanism" in the second half of the seventeenth century, but Cocceius still worked in the tradition of advanced humanist scholarship that had made the institution famous in the sixteenth century.2Leiden's earlier reputation was due in large part to the biblical humanist work of such Renaissance polymaths as Joseph Justus Scaliger (1540-1609) and Hugo Grotius (1583-1645), but by Cocceius's time Leiden theologians were subject to greater Church and State control. As Jonathan Israel and Edwin Rabbie have shown, in response to the controversy that surrounded Jacobus Arminius and his stand on predestination, the Synod of Dordrecht (Dort) drafted an anti-Arminian statement in 1619; any professor who did not sign was subject [End Page 383] to exile from the republic in addition to dismissal from his post.3 Innovative theology, exegesis, and philology suffered as professors, fearing State and Church reprisals, turned to "dogmatic humanism." As Henk Jan de Jonge has explained, this meant that "almost all the theologians of seventeenth-century Leiden who concerned themselves with the explanation of the New Testament placed exegesis at the service of dogmatic objectives."4 Unlike his fellow Leiden theologians, Cocceius pursued biblical humanism and Christian Hebraism through the study of Hebrew, Greek, and Aramaic-and he did so in a unique way. He was not the first to use Jewish commentaries and even Jewish post-biblical literature for the purpose of reconstructing the original Hebrew Bible, but he was innovative in praising rabbinic scholars as fellow humanists and in incorporating their scholarship into his Christological exegesis and philosophy. He did so, furthermore, not as an independent scholar or pastor or even as a professor of Hebrew; but as the holder of a university chair in theology at a confessionalized university in a century hostile to his brand of late humanism.Although he came to Leiden as a theologian, Cocceius had impressive training as an Orientalist. He had studied with the famous scholar Sixtinus Amama (1593-1629) and polished his Hebrew and Aramaic by working with a Jewish tutor from Hamburg.5 While still a student at Franeker, Cocceius wrote a translation and commentary of the Talmudic tractate Sanhedrin. A few years later he began composing commentaries on the Pentateuch, and, by the time he arrived at Leiden, he had completed one lecture, series of lectures, or piece of writing on every book of the Old Testament. These commentaries were based not only on Cocceius's extensive knowledge of Oriental languages but also on his readings of medieval Jewish commentators. These were the same commentators that Cocceius would later praise in chapter eight of the De ratione.These humanist achievements were much at variance with Cocceius's public persona as perhaps the most prominent Dutch Calvinist theologian of the seventeenth century. For approximately 100 years after his death in 1669 a faction of Leiden theologians calling themselves "Cocceians" battled the "Voetians," followers of Gisbertus Voetius, for the soul of the Dutch Church.6 At Leiden he lectured on the Pauline Epistles, a typical subject for a seventeenth-century Calvinist theologian, and he worked on his famous theological tract, the salvation-historical Summa doctrinae de foedere et testamento Dei (1648). Neither the De ratione nor his voluminous biblical commentary (except [End Page 384] for a short treatise on the last six chapters of Deuteronomy) was published in Cocceius's lifetime. His son Johann Heinrich released these and his father's... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Book Reviews,Shapes oS Philosophical History. By Frank E. Manuel. (Stanford: Stanford University Press, 1965.Pp. 166.$1.95.) Based upon his seven Camp Lectures of 1962 at Stanford, Professor Manuel has issued this taut and recondite volume describing the forms philosophical history has taken in the West. He has performed a difficult task well, giving much scholarly substance to his theme that two archetypal shapes of speculative history-writing have dominated Western thought, (...) one an Augustinian teleological.unitary-procursus view, the other a Polybian, cyclical, Ixionlike, Stoic model. The first is broadly defined as "movement either to a fixed end, or to an indefinite end that defines itself in the course of the progression, history as novelty-creating and always variant"; the second as "circularity, eternal recurrence, return to the beginning of things, sheer reiteration or similar recapitulation." Comte and modem progressists are at the end of the first line, Nietzsehe and Spengler and other cylicists at the end of the second. However, broadly again, amalgamations of the two types are possible, syncretistic variants have often taken shape, and, Protean-hke, both lend themselves to almost infinite interpretive patterns. These typologies are psychological more than logical polarities, both emotional and intellectual alternatives, so they often stand for and serve contradictory purposes. Yet historians tend to betray their preference for one of these opposed conceptions, according to Manuel, as they "select an identity for historic man." Deliberately refraining from taking sides on the issue (thus implicitly casting some doubt on his contention that historians and others "inevitably betray their preference for one of these opposing conceptions"), Manuel addresses himself to the task of illuminating the polarity, exhibiting the multiplicity of its forms through time and focusing upon crucial moments of the debate in the West. Of these exhibits--early Christians vs. pagans, Augustine vs. Joachim, the virtual triumph of cyclicism in the Renaissance (albeit with a split developed between negative and positive, pessimist and optimist cyclicists), the ambivalence of the eighteenth-century Germans on the issue (particularly Kant and Herder), the triumphant optimism of the French perfectibilists, the vacillation of the German academists--Manuel's examination of the French and German writers stands out, although the range of his knowledge and first-hand inspection of archival sources from Augustine's time to Toynbee's demonstrates an admirable scholarship. Of the eighteenth-century Germans, Manuel well illustrates their ambivalent and paradoxical side. Herder, for example, nominally an opponent, debating against "abderite" cyclical theory and apparently concluding in favor of it; Goethe wondering whether the world "will become one great hospital in which we behave toward one another like benign male nurses" if Herder's more optimistic notions triumph; old Kant in his special language rejecting all then current models of world history (moral terrorism, abderitism and eudaemonism ) and opting for what Manuel calls a "mechanism... akin to the cunning of reason" to institute a just civil constitution and estabhsh perpetual peace, yet not really persuaded that his sanguine view of moral progress would prevail. As for the later Germans in and out of the Academy (particularly Hegel, Fichte, Schelling, HSlderlin and Hamann) while youthful enthusiasts of progress (everyone knows the story of the young Hegel and his friends planting the tree of liberty saluting the French revolution), their conceptions of history became more and more Platonic, more and more nostalgic and parochial. On the other hand Manuel's account of the eighteenth and nineteenth-century French relates their boundless energy and dedication to progressist conceptions, a development he holds as quite isolated and isolable from the German movement. Without doubt the French had the most imagination and the most confidence in developing philosophical history to an almost dizzying optimistic pitch. Manuel demonstrates a line from Voltaire through Turgot, Condorcet, Saint-Simon, Fourier and the Saint-Simonians to Auguste Comte, each building on the others in time, each theorizing "man's steady conquest of the external world, beginning in a period when he was still the member of a feeble and isolated band, and culminating in his present high estate." "The Golden Age of the human species is not behind us, it is before [171] 172 HISTORY OF PHILOSOPHY us," Saint-Simon... (shrink)

0$^{\sharp}$ can be invisibly class generic.

This handbook presents a comprehensive introduction to the core areas of philosophy of education combined with an up-to-date selection of the central themes. It includes 95 newly commissioned articles that focus on and advance key arguments; each essay incorporates essential background material serving to clarify the history and logic of the relevant topic, examining the status quo of the discipline with respect to the topic, and discussing the possible futures of the field. The book provides a state-of-the-art overview of philosophy (...) of education, covering a range of topics: Voices from the present and the past deals with 36 major figures that philosophers of education rely on; Schools of thought addresses 14 stances including Eastern, Indigenous, and African philosophies of education as well as religiously inspired philosophies of education such as Jewish and Islamic; Revisiting enduring educational debates scrutinizes 25 issues heavily debated in the past and the present, for example care and justice, democracy, and the curriculum; New areas and developments addresses 17 emerging issues that have garnered considerable attention like neuroscience, videogames, and radicalization. The collection is relevant for lecturers teaching undergraduate and graduate courses in philosophy of education as well as for colleagues in teacher training. Moreover, it helps junior researchers in philosophy of education to situate the problems they are addressing within the wider field of philosophy of education and offers a valuable update for experienced scholars dealing with issues in the sub-discipline. Combined with different conceptions of the purpose of philosophy, it discusses various aspects, using diverse perspectives to do so. Contributing Editors: Section 1: Voices from the Present and the Past: Nuraan Davids Section 2: Schools of Thought: Christiane Thompson and Joris Vlieghe Section 3: Revisiting Enduring Debates: Ann Chinnery, Naomi Hodgson, and Viktor Johansson Section 4: New Areas and Developments: Kai Horsthemke, Dirk Willem Postma, and Claudia Ruitenberg. (shrink)

The recent upsurge in “brain-training and perceptual-cognitive-training", proposing to improve isolated processes such as brain function, visual perception and decision-making, has created significant interest in elite sports practitioners, seeking to create an ‘edge’ for athletes. The claims of these related 'performance-enhancing industries' can be considered together as part of a process training approach proposing enhanced cognitive and perceptual skills and brain capacity, to support performance in everyday life activities, including sport. For example, the 'process-training industry' promotes the idea that playing (...) games not only makes you a better player, but also smarter, more alert, and a faster learner. In this position paper we critically evaluate the effectiveness of both types of process-training programmes in generalizing transfer to sport performance. These issues are addressed in three stages. First, we evaluate empirical evidence in support of perceptual-cognitive process training, and its application to enhancing sport performance. Second, we critically review putative modularised mechanisms underpinning this kind of training, addressing limitations and subsequent problems. Specifically, we consider merits of this highly specific form of training, which focuses on training of isolated processes such as cognitive processes (attention, memory, thinking) and visual perception processes, separately from performance behaviors and actions. We conclude that these approaches may, at best, may provide some 'general transfer' of underlying processes to specific sport environments, but lack 'specificity of transfer' to contextualize actual performance behaviors. A major weakness of process training methods is their focus on enhancing performance in body “modules” (e.g., eye, brain, memory, anticipatory sub-systems). What is lacking is evidence on how these isolated components are modified and subsequently interact with other process “modules”, which are considered to underlie sport performance. Finally, we propose how an ecological dynamics approach, aligned with an embodied framework of cognition undermines the rationale that modularised processes can enhance performance in competitive sport. An ecological dynamics perspective proposes that the body is a complex adaptive system, interacting with performance environments in a functionally integrated manner, emphasising that the inter-relation between motor processes, cognitive and perceptual functions and the constraints of a sport task is best understood at the performer-environment scale of analysis. (shrink)

Stanley, M.C., A Π12 singleton incompatible with 0#, Annals of Pure and Applied Logic 66 27–88. A non-constructible Π12 singleton that is absolute for ω-models of ZF is produced by class forcing over the minimum model.

A collection of five essays in which the religious experiences and activities of individuals, communities, and cultures are seen as preeminently rational responses to reality. Of interest to students and scholars of technology and philosophy.