This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work.This work is in the public domain in (...) the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

In Deceit, Desire, and the Novel, René Girard interprets a phenomenon he dubs “metaphysical desire” in which “metaphysical” signifies objects of attraction that are not physical things but rather intangible bi-products of mimetic entanglement—such as prestige or fame or social status. These “metaphysical objects” fuel the sometimes frenzied rivalry between the actors in their grip. Desire in the mimetic theory is always subject to mediation, and Girard distinguishes two modes of mediation: external and internal. In external mediation, the model stands (...) outside the field of play of the imitator; in such cases there can be imitation but not the mutually amplified rivalry that leads to violence and scapegoating. In internal mediation, however, the model/imitators become antagonists. In Girard’s exposition, this difference between mediators provides a first litmus test of violent potential. But Girard’s dichotomy is limited to types of mediation, and another dichotomy is possible, one that distinguishes between types of metaphysical objects: those that are essentially sharable and those inherently not so. This extension of Girard’s mimetic theory can potentially cast great light on Plato’s dialogues. My essay will argue both that Plato understood the double-bind of mimetic entanglement and that his “forms” (at least in the ethical/political realm) can best be understood as metaphysical objects of the sharable kind. My points of reference will be primarily Plato’s Phaedrus and Book IX of the Republic (with pointers to Aristotle’s analysis of philia in Book VIII of the Nicomachean Ethics). (shrink)

We analyze the set-theoretic strength of determinacy for levels of the Borel hierarchy of the form$\Sigma _{1 + \alpha + 3}^0 $, forα<ω1. Well-known results of H. Friedman and D.A. Martin have shown this determinacy to requireα+ 1 iterations of the Power Set Axiom, but we ask what additional ambient set theory is strictly necessary. To this end, we isolate a family of weak reflection principles, Π1-RAPα, whose consistency strength corresponds exactly to the logical strength of${\rm{\Sigma }}_{1 + \alpha + (...) 3}^0 $determinacy, for$\alpha < \omega _1^{CK} $. This yields a characterization of the levels ofLby or at which winning strategies in these games must be constructed. Whenα= 0, we have the following concise result: The leastθso that all winning strategies in${\rm{\Sigma }}_4^0 $games belong toLθ+1is the least so that$L_\theta \models {\rm{``}}{\cal P}\left$exists, and all wellfounded trees are ranked”. (shrink)

We show, assuming weak large cardinals, that in the context of games of length \ with moves coming from a proper class, clopen determinacy is strictly weaker than open determinacy. The proof amounts to an analysis of a certain level of L that exists under large cardinal assumptions weaker than an inaccessible. Our argument is sufficiently general to give a family of determinacy separation results applying in any setting where the universal class is sufficiently closed; e.g., in third, seventh, or (...) \\)th order arithmetic. We also prove bounds on the strength of Borel determinacy for proper class games. These results answer questions of Gitman and Hamkins. (shrink)

This encyclopedia contains over 300 entries alphabetically arranged for straightforward use by scholars and general readers alike. Thompson, assisted by a network of contributors and consultants, provides a comprehensive and systematic collection of designated entries that describe, in detail, important diversity and social justice themes.

We give an overview of the practice of developing and using complex climate models, as seen from experiences in a major climate modelling center and through participation in the Coupled Model Intercomparison Project. We discuss the construction and calibration of models; their evaluation, especially through use of out-of-sample tests; and their exploitation in multi-model ensembles to identify biases and make predictions. We stress that adequacy or utility of climate models is best assessed via their skill against more naïve predictions. The (...) framework we use for making inferences about reality using simulations is naturally Bayesian, and has many points of contact with more familiar examples of scientific epistemology. While the use of complex simulations in science is a development that changes much in how science is done in practice, we argue that the concepts being applied fit very much into traditional practices of the scientific method, albeit those more often associated with laboratory work. (shrink)

I argue that lying in business negotiations is pro tanto wrong and no less wrong than lying in other contexts. First, I assert that lying in general is pro tanto wrong. Then, I examine and refute five arguments to the effect that lying in a business context is less wrong than lying in other contexts. The common thought behind these arguments—based on consent, self-defence, the “greater good,” fiduciary duty, and practicality—is that the particular circumstances which are characteristic of business negotiations (...) are such that the wrongness of lying is either mitigated or eliminated completely. I argue that all these “special exemption” arguments fail. I conclude that, in the absence of a credible argument to the contrary, the same moral constraints must apply to lying in business negotiations as apply to lying in other contexts. Furthermore, I show that for the negotiator, there are real practical benefits from not lying. (shrink)

This book represents the most comprehensive attempt to date to explore and test Derrida's contribution and influence on the study of theology, biblical studies, and the philosophy of religion. Over the course of the last decade, the writings of Derrida and the key concepts that emerge from his work such as the gift, apocalypse, hospitality, and messianism have wrought far-reaching and irresistible changes in the way that scholars approach biblical texts, comparative religious studies, and religious violence, for instance, as well (...) as the way they understand basic religious themes as myth, creation, forgiveness, one-ness, and multiplicity. In addition to original contributions from over twenty highly-regarded scholars including John Caputo, Daniel Boyarin, Edith Wyschogrod, Tim Beal, and Gil Anidjar, the volume opens with a lengthy interview with Derrida. (shrink)

Explores the attitudes of the philosopher, Voltaire, and how they were influenced by his studies of Newton. Specifically looked at are his beliefs on physics, chemistry, astronomy, biology and even magic and medicine.

The real-world navigation of ethics-in-practice versus the bureaucracy of institutional ethics remains challenging. This is especially true for research with children and young people who may be co...

In this autobiographical essay, written in 2018 and previously unpublished, the late György Konrád intertwines his memories as a child during World War II with more theoretical reflections (and unanswered questions) on the war, its repercussions, its lessons. Written in Hungarian not long before his death in 2019, Konrád goes back in this essay to the period following the arrest of his parents after the German invasion of Hungary. Aged eleven, he was able to escape the small town where he (...) was born—and hence the fate of its entire Jewish community. “The others had been turned to ash,” in Konrád's chilling words. Seventy years later, he proceeds from these events to reflect on guilt and contrition, on sympathy and empathetic suffering, on how friends can become enemies during war, as well as on the Jewish heritage underlying Christian culture. (shrink)

The principle of selection necessarily follows if we accept that a poem is a verbal structure of a very complex kind involving the interaction of all kinds of elements—ideas, images, rhythms, rhetorical features, narrative, logical patterns, whatever. The possible relationships among all these elements seem infinite or at least, in Frye's phrase, unlimited. Hence, a definitive critique of any work seems, even in theory, impossible. It is hard to see how the human mind could consciously contemplate, much less articulate, all (...) aspects at once, even in short pieces; as the various aspects are enumerated, we begin to lose sight of the wood for the trees, to lose our grip on the integrated whole which we at least partially intuit at a given moment in time. And so many are the attitudes and interests which may be brought to bear upon a poem that the critique which once seemed definitive soon seems incomplete to the critic after a further reading, for every time we read a work of any complexity, we find something new; and even the less sensitive know that each new school of criticism, not to mention each latest shift in politics, society, or psychology, will throw at least some of our masterpieces into a new light. As for translation, the only way to avoid it would be wholesale quotation, and even that would be a partial translation in that it would alter the poet's total meaning by substituting a part for the whole. John C. Sherwood, professor of English at the University of Oregon, is the author of articles on Dryden, modern literature, and English composition. He is currently at work on an annotated bibliography of R. S. Crane. (shrink)

_ Source: _Volume 35, Issue 1, pp 95 - 118 In De veritate, sacrifice is appealed to as a universal rite and the ultimate guarantee of immutable truth, beyond reasonable deduction or natural instinct. But sacrifice also stands as the ultimate example of the abrogation and alteration of law. As an example of the abrogation of law, sacrifice signifies in both directions. The case of Abraham demonstrates God’s sovereign power of dispensatio. Divine right to radical revision is demonstrated in the (...) command to sacrifice. But more generally it is the suspension of the command to sacrifice that stands as the ultimate sign of sovereign right not just to annotate but to radically rewrite the law. In this paper I explore how sacrifice operates as a guarantee of immutability and mutability: the intractability of scripture, and its equally necessary revision and alteration. Sacrifice reaches across all time and space, and stands as a sign of the parochialisation of biblical time and space. This tension relates to the principle of accommodation which, I argue, is already in operation in the Bible. By extrapolating this fundamentally biblical operation, Grotius produces a paradox that will help to sustain the Bible in modernity. The Bible is localised and parochialised but also persists as a ‘universal’ foundation. (shrink)

The purpose of this paper is to examine what heals and harms the client in the psychotherapeutic encounter, from the client's perspective. The experience of eight clients was explicated using a model based on Giorgi and Schweitzer. The counselling experienced as healing by clients has at its core a vibrantly warm and honest relationship where the client feels held in the safety of the good heart space of the counsellor. The counsellor is experienced as providing an intense beingness for the (...) client that embraces the client's suffering and provides solid ground created out of the crucible of the counsellor's own encounter with his or her shadow. The counsellor is emptied out of his/her own agenda and provides space for the client's experience. The counsellor can evoke the higher resources of the client. The counselling is experienced as renewing and reconnecting the clients to his/her sense of self, of other and the lifeworld. The counselling relationship experienced as harming is described as being drained of human presence and transforming power. There is no alive human connection. The counsellor is experienced as insubstantial, and has no ability to hold traumatic experience. The counsellor's cold reception to the client's vulnerabilities has the power to shatter, fragment and splinter the client. The counsellor is full of self. This fullness may be ego that manifests as dry intellectualising or playing manipulative games as a substitute for human presence. This may lead the client to terror, sickness and anxiety. The counsellor may be full of their own fears and are experienced by the client as chaotic, avoidant and overwhelmed. Their unavailability leads clients to experience emotional depletion, exhaustion and frustration. The counsellor's self-righteousness, judgement and critical disengagement are experienced by clients as being belittled, condemned and diminished. The therapeutic encounter results in a weakening of the human potential for recovery. Both client and counsellor emerge as lesser human beings, with weakened relationships to self, others and the world. Indo-Pacific Journal of Phenomenology , Volume 1, Edition 2 September 2001. (shrink)

Researchers have documented negative physical and emotional consequences for both family caregivers of persons with cancer as well as caregivers of persons with a neurologic disorder. However, there is a unique subset of caregivers who must provide care for someone who may suffer from both a short, terminal trajectory of disease, as well as neurological and neuropsychiatric sequelae — the caregiver of a person with a primary malignant brain tumor. The purpose of this article was to describe a conceptual framework (...) for providing care for a person with a primary malignant brain tumor. The demands of this particular care situation are described, as well as potential resources available to the caregiver to meet those demands. Finally, the stress response that results from the balance between care demands and caregiver resources is illustrated. Development of a conceptual framework for this caregiving population is the first step in assisting nurses to identify factors that place caregivers of persons with a primary malignant brain tumor at risk for negative consequences, and to design interventions to improve caregiver health. (shrink)

Recent debates about the legacy (and, sometimes, surpassing) of Derridean philosophy have often oriented themselves around questions of a new austerity in relation to the implicit philosophical functioning of God. Indeed, an increasing philosophical vigilance about the death or nonexistence of God has begun to be presented as a hallmark of recent criticisms of earlier receptions of Derrida and, by way of messianic structures of time, of Derridean politics as well. We argue that the inflating value of atheism in recent (...) texts operates most effectively within a broader forgetfulness of the many modes in which a serial dying of gods constitutes a more fundamental quality of the religio-political archive than the stability or life of these gods. We find, moreover, there to be something comical about a reconfiguration of the ontotheological archive around a tableau of serially dying Gods, this God who cannot stabilize or maintain for long any system of divine life support. Most importantly, we find that our sense of comedy is itself indicative of important shifts within the stylistics of Derridean discussions of auto-immunity and supplement which have yet to be worked through with any real seriousness. In this respect, our reflections pair Bergson's reflections on the universe as a ‘machine for the manufacture of gods’ with Bergson's explorations of comedy as a fundamentally mechanical affair. The serially dying gods of our religious and philosophical traditions are best understood in the same modes as Bergson's comedy, often marked by an automatism of everyday mechanisms of life which outlive their useful functioning. (shrink)