A growing body of literature argues that achieving radical change in the agri-food system requires a radical renegotiation of our relationship with the environment alongside a change in our thinking and approach to transformational food politics. This paper argues that relational approaches such as a more-than-human ethic of care (MTH EoC) can offer a different and constructive perspective to analyse agri-food system transformation because it emphasises social structures and relationships as the basis of environmental change. A MTH EoC has not (...) yet been applied to regenerative agriculture, yet other literature on regenerative agriculture suggests that care may be present in these spaces and calls for the need for social science analysis of the regenerative movement. This paper uses a MTH EoC lens to reveal a diverse array of ways in which power is and can be deployed for change in the regenerative agriculture movement in Aotearoa, New Zealand. Globally, regenerative agriculture tends to be analysed through positivist, scientific approaches that focus on biophysical markers of ecological improvement. Yet, a relational approach reveals how engagement in regenerative agriculture is creating significant shifts in mindset towards more holistic and relational understandings of biological and social ecosystems. A regenerative mindset framework is suggested as a method of understanding the connection between a regenerative form of thinking, being and doing for farmers. Interviews suggested that this shift in farmers’ socio-ecological relations is crucial to the transformational potential of regenerative agriculture. This paper argues that relational analyses such as the MTH EoC approach used to analyse regenerative agriculture in this research, refresh the way we analyse agri-food system change. They also are critical to guiding and supporting on-the-ground socio-ecological shifts that are necessary to see agricultural transformation. (shrink)

Since the 1980s, foodbanks have become a widespread solution to addressing hunger within high-income countries. The primary reason for their establishment has been widely recognised as neoliberal policies, particularly those that led to massive cuts in social welfare assistance. Foodbanks and hunger have subsequently been framed within a neoliberal critique. However, we argue that critiques of foodbanks are not unique to neoliberalism but have deeper historical roots, meaning that the part neoliberal policies have played is not as clear-cut. In order (...) to understand the normalisation of foodbanks within society, and gain a more extensive understanding of hunger and appreciation as to how this issue could be addressed, it is therefore important to gain a historical understanding of food charity development. In this article, we achieve this by presenting a genealogy of food charity within Aotearoa New Zealand, which witnessed a fluctuation in the use of soup kitchens during the nineteenth and twentieth centuries, and a rise of foodbanks in the 1980s and ‘90 s. Highlighting the historical parallels and major economic and cultural shifts that have allowed for the institutionalisation of foodbanks, we explore the patterns, parallels and differences exposed, and how they yield an alternative understanding of hunger. Using this analysis, we then discuss the wider implications of the historical foundations of food charity and hunger to better understand the role neoliberalism has played in the entrenchment of foodbanks, and advocate the importance of looking beyond a neoliberal critique in order to entertain alternative solutions to addressing food insecurity. (shrink)

R G Collingwood is an important twentieth century historian, archaeologist and philosopher whose works are the subject of continued interest, analysis and study. There is an unquestionable need to support this research activity with the provision of a reference guide which is fully up-to-date, informed and authoritative. The Companion will therefore list all primary and secondary material relevant to the study of Collingwood in all his fields of expertise - historical theory, philosophy and archaeology. It will also provide a guide (...) to archive material relevant to his life, together with sources and locations. The resulting volume will provide an essential companion to the understanding of the life and thought of R G Collingwood. (shrink)

Most historical accounts of "the West" take it for granted that the guiding principles of the Western tradition—reason, progress, and freedom—have been passed down directly from ancient Greece to modern Europe, evolving in isolation from all non-Western cultures. Today, many political analysts and cultural critics maintain that the Western tradition is fast approaching its end, for better or worse, as it becomes more and more integrated with non-Western cultures in an increasingly globalized world. But what if we are witnessing something (...) else entirely—not the "end" of the West but rather another historical mutation of the idea of the West itself? This groundbreaking work shows that whether the West is hailed as the source of all historical progress or scorned as the root of all cultural imperialism, it remains a deeply problematic concept that is intrinsically connected to an ethnocentric view of the world. In a critical reading of the continental philosophers Husserl, Heidegger, Levinas, and Derrida as well as the postcolonial thinkers Said, Mohanty, Bhabha, and Trinh, Sean Meighoo strikes at the intellectual foundations of Western exceptionalism until its ideological supports show through. Deconstructing the concept of the West in his provocative interpretations of Martin Bernal's controversial publication Black Athena and the Beatles' second film Help!, Meighoo poses a formidable question to philosophers, writers, political analysts, and cultural critics alike: Can we mount an effective critique of Western ethnocentrism without reinforcing the very idea of the West? (shrink)

Graduate-level textbook in general relativity.

Moritz Schlick, Rudolf Carnap and Herbert Feig are the most prominent of the positivists to formulate views on the mind-body problem (aside from Hempel’s one-off treatment in 1935). While their views differed from each other and changed over time they were all committed to some form of scientific physicalism, though a linguistic or conceptual rather than ontological form of it. In focus here are their views during the heyday of logical positivism and its immediate aftermath, though some initial scene-setting of (...) Schlick’s and Carnap’s pre-positivist views will help to understand the final opposing positions of Carnap and Feigl. (shrink)

This book establishes a fresh and expansive view of the grotesque in Western art and culture, from 1500 to the present day. Following the non-linear evolution of the grotesque, Frances S. Connelly analyzes key works, situating them within their immediate social and cultural contexts, as well as their place in the historical tradition. By taking a long historical view, the book reveals the grotesque to be a complex and continuous tradition comprised of several distinct strands: the ornamental, the carnivalesque (...) and caricatural, the traumatic, and the profound. The book articulates a model for understanding the grotesque as a rupture of cultural boundaries that compromises and contradicts accepted realities. Connelly demonstrates that the grotesque is more than a style, genre, or subject; it is a cultural phenomenon engaging the central concerns of the humanistic debate today. Hybrid, ambivalent, and changeful, the grotesque is a shaping force in the modern era. (shrink)

RésuméJe me demande ici si les conceptions pragmatiques de la vérité peuvent être réconciliées avec les intuitions ordinaires quant à la portée de la bivalence. Je soutiens que les pragmatistes sont conduits à accepter une distinction du genre «type / occurrence» entre les formes d'une investigation et ses instanciations particulières, sous peine de banaliser leur vérificationnisme. Néanmoins, même la conception révisée que j'examine échoue à sauver les approches épistémiques de la vérité de certaines conséquences peu plausibles.

This book provides an account of the nature of time, especially time's arrow and the role of entropy, at a semi-popular level. Special attention is given to statistical mechanics, the past hypothesis, and possible cosmological explanations thereof.

I discuss "Poetic Naturalism" -- there is only one world, the natural world, but there are many ways of talking about it -- both as a general concept, and how it accounts for our actual world. I talk about emergence, fundamental physics, entropy and complexity, the origins of life and consciousness, and moral constructivism.

What do the terms “profession, professional, professionalism” mean in 2002? One dictionary defines profession as “a calling requiring specialized knowledge and often long and intensive academic preparation,” and it defines professionalism as “the conduct, aims, or qualities that characterize or make a profession or professional person.” These definitions are appealingly simple. Complexity arises when we add the term “medical” as in the medical profession, a medical professional, or medical professionalism; and, here a specific understanding of “the conduct, aims, and qualities (...) that characterize” the field of medicine is required. To complicate matters, professionalism applies to both the profession as a whole as well as the individual professional persons, such as the physicians. (shrink)

It is commonplace in discussions of modern cosmology to assert that the early universe began in a special state. Conventionally, cosmologists characterize this fine-tuning in terms of the horizon and flatness problems. I argue that the fine-tuning is real, but these problems aren't the best way to think about it: causal disconnection of separated regions isn't the real problem, and flatness isn't a problem at all. Fine-tuning is better understood in terms of a measure on the space of trajectories: given (...) reasonable conditions in the late universe, the fraction of cosmological histories that were smooth at early times is incredibly tiny. This discussion helps clarify what is required by a complete theory of cosmological initial conditions. (shrink)

Introduction: Excess, the gaze, and cinema of confinement -- Excess in confinement in Room and Green room -- Big window, big other: enjoyment and spectatorship in Alfred Hitchcock's Rope -- Interior confinement: shattering and disintegration in Ingmar Bergman's The passion of Anna -- It "over-looks": movement and stillness in Stanley Kubrick's The shining -- "It's just a show?" Paranoia and provocation in Oliver Stone's Talk radio -- Voices, telephones, and confined spaces: Phone booth and Locke -- Captive, captor, and aliens: (...) 10 Cloverfield lane -- Conclusion: 127 hours, The wall, Panic room, and Cyberspace. (shrink)

This is both a book about ourselves, our world, and education. What made an education successful is too often left behind when we focus too closely on what we think should be in the spotlight. Re-looking at how these things interact and intersect will be pertinent to their and our success.

The concept of alienation: Hegelian themes in modern social thought -- Creative activity and alienation in Hegel and Marx -- The concept of labour -- The individual and society -- Freedom and the "realm of necessity" -- Alienation as a critical concept -- Private property and communism -- The division of labour and its overcoming -- Marx's concept of communism.

A non-technical introduction to quantum mechanics, the Everett interpretation, and the emergence of spacetime.

A practical, down-to-earth guide to Vasubandhu's classic work "Thirty Verses of Consciousness Only" that can transform modern life and change how you see the world. In this down-to-earth book, Ben Connelly sure-handedly guides us through the intricacies of Yogacara and the richness of the "Thirty Verses." Dedicating a chapter of the book to each line of the poem, he lets us thoroughly lose ourselves in its depths. His warm and wise voice unpacks and contextualizes its wisdom, showing us how (...) we can apply its ancient insights to our own modern lives, to create a life of engaged peace, harmony, compassion, and joy. In fourth-century India one of the great geniuses of Buddhism, Vasubandhu, sought to reconcile the diverse ideas and forms of Buddhism practiced at the time and demonstrate how they could be effectively integrated into a single system. This was the Yogacara movement, and it continues to have great influence in modern Tibetan and Zen Buddhism. "Thirty Verses on Consciousness Only," or "Trimshika," is the most concise, comprehensive, and accessible work by this revered figure. Vasubandhu's "Thirty Verses" lay out a path of practice that integrates the most powerful of Buddhism's psychological and mystical possibilities: Early Buddhism's practices for shedding afflictive emotional habit and the Mahayana emphasis on shedding divisive concepts, the path of individual liberation and the path of freeing all beings, the path to nirvana and the path of enlightenment as the very ground of being right now. Although Yogacara has a reputation for being extremely complex, the "Thirty Verses" distills the principles of these traditions to their most practical forms, and this book follows that sense of focus; it goes to the heart of the matter--how do we alleviate suffering through shedding our emotional knots and our sense of alienation? This is a great introduction to a philosophy, a master, and a work whose influence reverberates throughout modern Buddhism. (shrink)

Abstract According to Russellianism, the content of a Russellian thought, in which a person ascribes a monadic property to an object, can be represented as an ordered couple of the object and the property. A consequence of this is that it is not possible for a person to believe that a is F and not to believe b is F, when a=b. Many critics of Russellianism suppose that this is possible and thus that Russellianism is false. Several arguments for this (...) claim are criticized and it is argued that Russellians need not appeal to representational notions in order to defeat them. Contrary to popular opinion, the prospects for a pure Russellianism, a Russellianism without representations, are in fact very good. (shrink)

A plain-English commentary on Vasubandhu's classic "Treatise on the Three Natures" that shows us how we can bring wisdom from fourth-century India into our day-to-day lives and activities. The three natures provide an empowering model for understanding how we can practice freedom from harmful personal and family patterns, addiction, trauma, and systems of oppression; they show a path to personal and communal healing. They affirm agency, experience, and interdependence while relentlessly challenging tendencies to become fixated, prejudiced, or stagnant. By radically (...) affirming experience, constantly challenging our fixations, and emphasizing that each moment contributes to the well-being or suffering of the whole, each one of us can find our own role in the path of liberation. They remind us of the root of Buddhist teachings: there is suffering in the world and we can do something about it. (shrink)

This chapter offers a general outline of Schopenhauer’s peculiarly named concept of the 'acquired character’ and explains its basic function in his ethical thought. For Schopenhauer, a person of acquired character is someone who knows the ways of acting (Handlungsweise) that are most expressive of their individuality and who allows that self-knowledge to structure their practical and emotional life. In keeping with certain elements of his psychological determinism, acquired character is not the acquisition of a ‘new’ character; rather, it is (...) the acquisition of self-knowledge of one’s essentially fixed empirical character. It is part of the argument of this chapter that by introducing the acquired character into his reflections on human action and agency Schopenhauer weaves a certain view of individual flourishing (eudaimonia) into his ethics. There are two central ingredients of Schopenhauer’s conception of eudaimonia, and both are linked to the acquired character. The first is self-knowledge; the second is a sense of personal autonomy that follows in the wake of the first. The chapter ends with a brief attempt to connect Schopenhauer’s concept of acquired character to contemporary debates in ethics concerning autonomy, practical identity, and what some call the ‘normative significance of self’. (shrink)

In The Logic of Sense, Deleuze effectively argues that two types of relation between events govern their ‘evental’ or ‘ideal play’, and ultimately underlie determined substances, that is, worldly individuals and persons. Leibniz calls these relations ‘compossibility’ and ‘incompossibility’. Deleuze calls them ‘convergence’ and ‘divergence’. This paper explores how Deleuze appropriates and extends a number of Leibnizian concepts in order to ground the idea that events have ontological priority over substances ‘all the way down’.

What responsibility does an author bear for his legacy? Do 'catastrophic' misreadings of authors, as we have seen with totaliatarian readings of Plato and fascist interpretations of Nietzsche, testify to authorial recklessness? These and other questions are the starting point for a new theory of authorial ethics. Continuing the mission of the 'returned author' begun in his pioneering book The Death and Return of the Author, Burke recommends the 'law of genre' as a contract drawn up between author and reader (...) to establish ethical responsibility. Criticism, under this contract, becomes an ethical realm and realm of the ethical. -- Back cover. (shrink)

This article consists of a close reading and explication of several of the central philosophical concepts to be found in Simondon's L’individu et sa genèse physico-biologique. It then proceeds to show how not only these concepts, but also Simondon's method for constructing these concepts, are taken up by Gilles Deleuze in Chapter 5 of his Difference and Repetition. In particular, the article shows how Deleuze's characterization of ‘intensive processes of individuation’ is thoroughly Simondonian. The article will also provide the English (...) speaking reader with an introduction to the French language commentary on Simondon and Deleuze. (shrink)

This chapter contains sections titled: Notes.

Some modern cosmological models predict the appearance of Boltzmann Brains: observers who randomly fluctuate out of a thermal bath rather than naturally evolving from a low-entropy Big Bang. A theory in which most observers are of the Boltzmann Brain type is generally thought to be unacceptable, although opinions differ. I argue that such theories are indeed unacceptable: the real problem is with fluctuations into observers who are locally identical to ordinary observers, and their existence cannot be swept under the rug (...) by a choice of probability distributions over observers. The issue is not that the existence of such observers is ruled out by data, but that the theories that predict them are cognitively unstable: they cannot simultaneously be true and justifiably believed. (shrink)

A provocative close reading revealing a radical, proto-phenomenological Socrates.

We have a much better understanding of physics than we do of consciousness. I consider ways in which intrinsically mental aspects of fundamental ontology might induce modifications of the known laws of physics, or whether they could be relevant to accounting for consciousness if no such modifications exist. I suggest that our current knowledge of physics should make us skeptical of hypothetical modifications of the known rules, and that without such modifications it’s hard to imagine how intrinsically mental aspects could (...) play a useful explanatory role. Draft version of a paper submitted to Journal of Consciousness Studies, special issue responding to Philip Goff’s Galileo’s Error: Foundations for a New Science of Consciousness. (shrink)

This book examines Cornelius Castoriadis's elucidation of the social imaginary within human societies, assessing how strict dichotomisation between autonomous and heternomous modes of institution hinders further insights into the creative capacities of social imaginary, while also imposing limits on Castoriadis's own assessment of the "partially" autonomous situation of modern societies.

Teacher Education and the Pursuit of Wisdom takes its readers into the deep waters of investigating teaching not simply as a profession but as a precious "way of life." The author begins by investigating the nature of teaching as both an "active" and a "contemplative" endeavor and inquires into the resonance between the nature of teaching on the one hand and what has been said classically about genuine philosophizing on the other hand. Having laid the groundwork for students to be (...) able to recognize this intimate connection, readers are next challenged to take up the notion of teaching as a "way of life" in the pursuit of wisdom experimentally and to record their observations in a personalized journal format. Thorough explanations are provided concerning the value of journaling for self-knowledge, and exemplar texts by master journal writers are discussed. This book is designed for use as a primary textbook in philosophy of education courses. Instructors will find it helpful as a means to organize engaging classes at both the undergraduate and graduate levels for genuine philosophic practices and inquiry. It contains a well-defined program of work that is modelled upon the latest research concerning "authentic task design." Its rich experimental approach is replete with a broad array of learning tasks, assessment tools, and practices that are aligned with the competencies-based approach taken in most professional certification and BEd Programs. (shrink)

I defend the extremist position that the fundamental ontology of the world consists of a vector in Hilbert space evolving according to the Schrödinger equation. The laws of physics are determined solely by the energy eigenspectrum of the Hamiltonian. The structure of our observed world, including space and fields living within it, should arise as a higher-level emergent description. I sketch how this might come about, although much work remains to be done.

A short core model induction proof of $\mathsf {AD}^{L(\mathbb {R})}$ from $\mathsf {TD} + \mathsf {DC}_{\mathbb {R}}$.

This chapter contains sections titled: Notes.

Research has examined various cognitive processes underlying ethical decision-making, and has recently begun to focus on the differential effects of specific emotions. The present study examines three self-focused moral emotions and their influence on ethical decision-making: guilt, shame, and embarrassment. Given the potential of these discrete emotions to exert positive or negative effects in decision-making contexts, we also examined their effects on ethical decisions after a cognitive reappraisal emotion regulation intervention. Participants in the study were presented with an ethical scenario (...) and were induced, or not induced, to feel guilt, shame, or embarrassment, and were asked to reappraise, or not reappraise, the situation giving rise to those emotions. Responses to questions about the ethical case were evaluated for the quality of ethical sensemaking, perceptions of moral intensity, and decision ethicality. Findings indicate that guilt, shame, and embarrassment are associated with different sensemaking processes and metacognitive reasoning strategies, and resulted in different perceptions of moral intensity. Additionally, cognitive reappraisal had a negative impact on each of these factors. Implications of these findings for ethical decision-making research are discussed. (shrink)

To the best of our current understanding, quantum mechanics is part of the most fundamental picture of the universe. It is natural to ask how pure and minimal this fundamental quantum description can be. The simplest quantum ontology is that of the Everett or Many-Worlds interpretation, based on a vector in Hilbert space and a Hamiltonian. Typically one also relies on some classical structure, such as space and local configuration variables within it, which then gets promoted to an algebra of (...) preferred observables. We argue that even such an algebra is unnecessary, and the most basic description of the world is given by the spectrum of the Hamiltonian and the components of some particular vector in Hilbert space. Everything else—including space and fields propagating on it—is emergent from these minimal elements. (shrink)

In his philosophical works Cicero addresses a number of questions concerning the role of old men in politics, most obviously in his dialogue De senectute of 44 BCE. How best should the old participate in politics and the wider community—what, if anything, do the old have to offer that is special or unique? How should the generations fit together in the body politic, and should age be a factor in the structural organisation of states? Should the old rule? This chapter (...) makes the following argument: (1) in De senectute Cicero develops a coherent line on the special political role of old men within the constitutional framework set out in his earlier De re publica, which can be seen as a call to arms in the contemporary Roman political context; and (2) this line is not just a restatement of traditional republican ideals: in a similar vein to what we see in De re publica, Cicero draws on and adapts some of the most important arguments from Plato’s Republic when addressing these questions regarding the role of old men in politics. (shrink)

Case-based instruction is a stable feature of ethics education, however, little is known about the attributes of the cases that make them effective. Emotions are an inherent part of ethical decision-making and one source of information actively stored in case-based knowledge, making them an attribute of cases that likely facilitates case-based learning. Emotions also make cases more realistic, an essential component for effective case-based instruction. The purpose of this study was to investigate the influence of emotional case content, and complementary (...) socio-relational case content, on case-based knowledge acquisition and transfer on future ethical decision-making tasks. Study findings suggest that emotional case content stimulates retention of cases and facilitates transfer of ethical decision-making principles demonstrated in cases. (shrink)

Cosmological models that invoke a multiverse - a collection of unobservable regions of space where conditions are very different from the region around us - are controversial, on the grounds that unobservable phenomena shouldn't play a crucial role in legitimate scientific theories. I argue that the way we evaluate multiverse models is precisely the same as the way we evaluate any other models, on the basis of abduction, Bayesian inference, and empirical success. There is no scientifically respectable way to do (...) cosmology without taking into account different possibilities for what the universe might be like outside our horizon. Multiverse theories are utterly conventionally scientific, even if evaluating them can be difficult in practice. (shrink)

Achieving the global benefits of artificial intelligence (AI) will require international cooperation on many areas of governance and ethical standards, while allowing for diverse cultural perspectives and priorities. There are many barriers to achieving this at present, including mistrust between cultures, and more practical challenges of coordinating across different locations. This paper focuses particularly on barriers to cooperation between Europe and North America on the one hand and East Asia on the other, as regions which currently have an outsized impact (...) on the development of AI ethics and governance. We suggest that there is reason to be optimistic about achieving greater cross-cultural cooperation on AI ethics and governance. We argue that misunderstandings between cultures and regions play a more important role in undermining cross-cultural trust, relative to fundamental disagreements, than is often supposed. Even where fundamental differences exist, these may not necessarily prevent productive cross-cultural cooperation, for two reasons: (1) cooperation does not require achieving agreement on principles and standards for all areas of AI; and (2) it is sometimes possible to reach agreement on practical issues despite disagreement on more abstract values or principles. We believe that academia has a key role to play in promoting cross-cultural cooperation on AI ethics and governance, by building greater mutual understanding, and clarifying where different forms of agreement will be both necessary and possible. We make a number of recommendations for practical steps and initiatives, including translation and multilingual publication of key documents, researcher exchange programmes, and development of research agendas on cross-cultural topics. (shrink)