This collection of images and essays originated at the acclaimed Gerrit Rietveld Academy in Amsterdam. Cities and Eyes Sourcebook presents the diverse work of the Academy’s artists, philosophers, scholars, architects, and photographers as they explore the world’s cities, including Amsterdam, London, New York, Paris, and São Paulo. Presented in both English and Dutch, and accompanied by an index that includes suggestions for further reading, Cities and Eyes Sourcebook will illuminate the world’s greatest cities for a new audience of art lovers (...) and urbanites alike. (shrink)

This article provides, for the first time, an overview of all images (drawings and prints) sent by the Dutch microscopist Antoni van Leeuwenhoek (1632–1723) to the Royal Society during their fifty-year long correspondence. Analyses of the images and close reading of the letters have led to an identification of three periods in which Leeuwenhoek worked together with artists. The first period (1673–1689) is characterized by the work of several draughtsmen as well as Leeuwenhoek’s own improving attempts to depict his observations. (...) In the second period (1692–1712) Leeuwenhoek worked together with one unknown draughtsman, while the work in the third period (1713–1723) can now be attributed to the young draughtsman Willem vander Wilt. This article also shows how Leeuwenhoek did not only rely on draughtsmen for the depiction of his own observations, but rather, how he worked together with them in his workshop to observe, confirm, and witness microscopic experiments, replicating the collaborative working methods of the Royal Society in Delft. (shrink)

The development of new effective but expensive medical treatments leads to discussions about whether and how such treatments should be funded in solidarity-based healthcare systems. Solidarity is often seen as an elusive concept; it appears to be used to refer to different sets of concerns, and its interrelations with the concept of justice are not well understood. This paper provides a conceptual analysis of the concept of solidarity as it is used in discussions on the allocation of healthcare resources and (...) the funding of expensive treatments. It contributes to the clarification of the concept of solidarity by identifying in the literature and discussing four uses of the concept: (1) assisting patients in need, (2) upholding the solidarity-based healthcare system, (3) willingness to contribute and (4) promoting equality. It distinguishes normative and descriptive uses of the concept and outlines the overlap and differences between solidarity and justice. Our analysis shows that the various uses of the concept of solidarity point to different, even conflicting, ethical stances on whether and how access to effective, expensive treatments should be provided. We conclude that the concept of solidarity has a role to play in discussions on the accessibility and funding of newly approved medical treatments. It requires, for instance, that healthcare policies promote and maintain both societal willingness to contribute to the care of others and the value of providing care to vulnerable patients through public funding. (shrink)

The article is divided into five parts that take readers through a historical and sociological analysis of the birth of European nationalism and concludes by emphasizing the need to overcome nationalism. In the first three parts, the author provides readers with detailed arguments on the historical background of nationalism. These show that the ideas of nationalism provided modern society with an important type of social bond. However, the article also focuses on why this type of social bond became the source (...) of serious trouble in central Europe. It has produced many disastrous events, such as wars, the holocaust, and ethnic-cleansing. Moreover, it has brought about a style of thinking that is too rigid and out of date in our globalizing world. The fourth part shows that nationalism operates through nationalist identity-myths. In the final part of the article, the author demonstrates how this new type of nationalism type has influenced the philosophy of education, teaching and national curricula and suggests a few maxims that should govern the transition from nationalist to trans-nationalist perspectives (not only) in education. (shrink)

This essay discusses three authors from the early seventeenth century (Galileo, Descartes, and Van Helmont) and the reasons that guided their decisions to write occasionally in their respective vernacular languages even though Latin remained the accepted language for learned communication. From their writings we can see that their choices were social, political, and always of high importance. The choice of language of these multilingual authors conveyed a message that was sometimes implicit, sometimes explicit. Their usage of both Latin and vernacular (...) proved, on the one hand, their place in the international learned community and, on the other hand, their interest and investment in changing the educational system. (shrink)

Research based on traditional linear techniques has yet not been able to clearly identify the role of cognitive skills in reading problems, presumably because the process of reading and the factors that are associated with reading reside within a system of multiple interacting and moderating factors that cannot be captured within traditional statistical models. If cognitive skills are indeed indicative of reading problems, the relatively new nonlinear techniques of machine learning should make better predictions. The aim of the present study (...) was to investigate whether cognitive factors play any role in reading skill, questioning the extent to what cognitive skills are indicative of present reading level, and the extent to what cognitive skills are indicative of future reading progress. In three studies with varying groups of participants, the results of four supervised machine learning techniques were compared to the traditional General Linear Models technique. Results of all models appeared to be comparable, producing poor to acceptable results, which are however inadequate for making a thorough prediction of reading development. Assumably, cognitive skills are not predictive of reading problems, although they do correlate with one another. This insight has consequences for scientific theories of reading development, as well as for the prevention and remediation of reading difficulties. (shrink)

The paper focuses on the disproportion the author sees in Rorty’s work. While the author appreciates highly Rorty’s antirepresentationalism, he criticizes Rorty’s social and political philosophy, which, an his opinion, is rooted in early modern philosophy. The latter, he argues, emphasizes the dichotomy between subject and object – an approach characteristic for that period. In support of his claiming a big difference between full-fledge pragmatism and purely pragmatic eclecticism, the author compares Rorty’s and Dewey’s works to show that those of (...) Dewey are considerably promising as for as the resolution of the problems of our society and politics. (shrink)

According to the author Rorty´s romanticism is limited by postanalytical presuppositions. Consequently, Rorty should be considered a "modern enlightened man". Due to his disbelief in the concept od "experience", in searching for something beyond "vocabularies", Rorty ignores an important fact: Humans are interconnected with their world also by other relationships, not only by those, which can be formulated in banal, everyday "rational" language. In order to show more clearly the blind spot of the postanalyticians he tries to compare Rorty´s approach (...) with that of Michel Foucault, who attempted at reintroducing the forgotten conception of truth as a personal "proof" or "battle". Thus he wanted to confirm the superiority of ac_ting over thinking, of experiment over clearly defined and intelligible "vocabulary". According to the author this approach is much closer to romanticism than that of Rorty. (shrink)

What might be the value of the often rather abstract theoretical reflections of philosophy for understanding the concrete and lived experience of various forms of madness? And is there something co...

The development of new effective but expensive medical treatments leads to discussions about whether and how such treatments should be funded in solidarity-based healthcare systems. Solidarity is often seen as an elusive concept; it appears to be used to refer to different sets of concerns, and its interrelations with the concept of justice are not well understood. This paper provides a conceptual analysis of the concept of solidarity as it is used in discussions on the allocation of healthcare resources and (...) the funding of expensive treatments. It contributes to the clarification of the concept of solidarity by identifying in the literature and discussing four uses of the concept: (1) assisting patients in need, (2) upholding the solidarity-based healthcare system, (3) willingness to contribute and (4) promoting equality. It distinguishes normative and descriptive uses of the concept and outlines the overlap and differences between solidarity and justice. Our analysis shows that the various uses of the concept of solidarity point to different, even conflicting, ethical stances on whether and how access to effective, expensive treatments should be provided. We conclude that the concept of solidarity has a role to play in discussions on the accessibility and funding of newly approved medical treatments. It requires, for instance, that healthcare policies promote and maintain both societal willingness to contribute to the care of others and the value of providing care to vulnerable patients through public funding. (shrink)

Recent scientific and technological developments enable the generation of increasingly sophisticated organoids: three-dimensional, lab-grown stem cell-based entities that model human organs anatomi...

This book is the fifth volume of selected papers from the Central European Pragmatist Forum (CEPF). The CEPF was founded in 2000 to provide an opportunity for American and European specialists in American philosophy to share their work with one another and to develop an understanding of the contemporary applications of the American philosophical traditions. The current volume deals with the general questions of identity and social transformation. Papers are organized into sections on the Transformation of Pragmatism, Metatheoretical conditions for (...) Identity Transformation, the Fluidity of Identity, Transforming Self, Transforming Society, Art and Transformation, Richard Rorty on the Transformation of Society and Self, and Pragmatism and Central Europe. The authors are among the leading specialists in American philosophy from universities across the US and in Central and Eastern Europe. In their papers the authors address a range of topics, including comparative analyses of American philosophical figures with prominent representatives of other philosophical traditions, contemporary issues in ethics, aesthetics and social philosophy, unresolved problems in American philosophy, and issues of contemporary policy. All papers deal in one way or another with the general theme of identity and transformation, individual and social. (shrink)

While there is an increased interest in describing attitudes of teachers, parents and peers towards students with special educational needs in regular education, there is a lack of knowledge about various variables relating to the attitudes of these three groups. The aims of this study are: (1) to examine which variables relate to the attitudes of teachers (N?=?44), parents (N?=?508) and peers (N?=?1113) towards students with Attention Deficit/Hyperactivity Disorder, Autistic Spectrum Syndrome or a cognitive disability in regular primary education and (...) (2) to examine whether teachers and parents? attitudes affect the attitudes of peers. An attitude survey was used to assess attitudes and data were analysed by means of multilevel analyses. The variables found in this study relating to attitudes can be used as a foundation to develop interventions to change attitudes. (shrink)

In this study, we investigated how word- and text-level processes contribute to different types of reading fluency measures. We aimed to increase our understanding of the underlying processes necessary for fluent reading. The sample included 73 Dutch Grade 3 children, who were assessed on serial word reading rate, word-list reading fluency, and sentence reading fluency. Word-level processes were individual word recognition speed and sequential processing efficiency. Text-level processes were receptive vocabulary and syntactic skills. The results showed that word- and text-level (...) processes combined accounted for a comparable amount of variance in all fluency outcomes. Both word-level processes were moderate predictors of all fluency outcomes. However, vocabulary only moderately predicted sentence reading fluency, and syntactic skills merely contributed to sentence reading fluency indirectly through vocabulary. The findings indicate that sequential processing efficiency has a crucial role in reading fluency across various measures besides individual word recognition speed. Additionally, text-level processes come into play when complexity and context availability of fluency measures increases, but the exact timing requires further study. Findings are discussed in terms of future directions and their possible value for diagnostic assessment and intervention of reading difficulties. (shrink)

This article deals primarily with the examination of two key and exegetically demanding expressions in the text of the General Epistle of James, which relate to fundamental biblical principles on planning the future of the believer and reconciling human life with God’s will expressed in Holy Scripture. The first one is the hapax legomenon Ἄγε νῦν, the significance of which is closely related to updating of the affected principles with practice. The second term is ποιήσοµεν, which, in most translations, translates (...) as ‘remain’ and does not reflect the core idea of the examined verse. We prove that a more authentic and appropriate translation is ‘work’. Our aim was to find out what new interpretive possibilities the original biblical text offers. The constitutive starting point for research is Novum Testamentum Graecum – Editio Critica Maior. We then compared these texts with the Slovak Ecumenical Bible. The method of our exegetical work was not primarily comparison, but a linguistic analysis and historical-critical exegesis, the result of which is a completely new proposal for the translation of the scrutinised texts. Auxiliary materials were the most important patristic and exegetical commentaries. In conclusion, we state that the analysis made it possible to find a new translation of the researched text, which can really contribute to the improvement of further review and publication of the ecumenical translation of the Bible into various languages.Contribution: The article examines the source Greek biblical text of James 4:13–15 and reveals a new interpretation of it. This interpretation brings a new, biblical light into the field of planning, which is one of the most current topics nowadays. With its content and especially its conclusions, it contributes to the goals of this theological journal, the subject of which is also the research of Greek biblical manuscripts. (shrink)

In the last two decades, stem cell-based brain organoids have been developed to study disease mechanisms in various neurological, psychiatric, and developmental disorders. Simultaneously, there hav...

This article examines how the formation of markets in bottled water has relied on assembling a particular subject: the subject of hydration. The discourse of hydration is a conspicuous feature of efforts to market bottled water, allowing companies to appeal to scientifically framed principles and ideas of health in order to position the product as an essential component in self-health and healthy lifestyles. Alongside related principles, such as the ‘8 × 8 rule’, hydration has done much to establish new practices (...) of water drinking and consumption in which the consumer appears to be always at risk of dehydration and must engage in practices of ‘frequent sipping’. This article traces the emergence of the concept of hydration from its origins in exercise science and explores its circulation, contemporary uses and purchase. I argue that the appeal to biomedical languages and concepts found in the discourse of hydration connects with much broader ways of conceiving and acting upon the self that have become prevalent in contemporary society – what Rose and Novas call ‘biological citizenship’ – indicating how the ensemble of hydration participates in wider-ranging transformations in forms of rule. The story of hydration reveals how biomedical techniques of the self can be made to double up as ‘market devices’ by offering specific procedures for assessing the self and calculating the body’s needs. In order to grasp these developments, I position the health sciences, and health and fitness in particular, as a potent site of popular culture in which bodies learn to be affected by the procedures of scientific experiment. A critical grasp of this context is best enabled, I argue, by situating the producers and consumers of scientific principles and commercial products as embodied and looking at their interconnection in processes of emergence. Through these means, we can begin to develop a fully materialized account of the question: how have we become so thirsty? (shrink)

When I take a sip from the coffee in my cup, I can taste that it is sweet. When I hold the cup with my hands, I can feel that it is hot. Why does the experience of feeling that the cup is hot give me justification for believing that the cup is hot?And why does the experience of tasting that the coffee is sweet give me justification for believing that the coffee is sweet?In general terms: Why is it that (...) a sense experience that P is a source of justification—a reason—for believing that P? Call this the Question. I will discuss various answers to the Question, and defend the one I myself favor. (shrink)

Despite the wealth of research showing that psychological contract breach (PCB) has negative outcomes for individuals, knowledge about the influence of the social context in which breaches are experienced is still scarce. This is surprising, as scholars have argued that work climates, such as when unit members are generally highly committed, could buffer an individual’s negative experiences at work. Yet, to date, the unit climate and PCB literatures have largely remained separated and our main goal is to integrate these fields. (...) This is especially timely and relevant, because recent work in the unit climate literature indicates that merely looking at the average climate level might not be enough, because the climate’s strength (i.e., the agreement or homogeneity within the unit) could also provide important social cues. Building on these recent advances, we develop and test a theoretical framework which links both climate concepts to PCB. More specifically, we hypothesized that especially when all unit members are highly and homogeneously committed, an employee would reframe their PCB in such a way that it would less adversely affect work engagement and turnover intentions. Using data from 1,272 employees across 36 healthcare units, multilevel structural path analyses supported this three-way interaction. By answering recent calls for more ‘social PCB research’ and integrating the unit climate and PCB literatures, we aim to provide guidance to scholars and practitioners who want to understand in more depth the social context’s influence on PCB. (shrink)

How does good combine with bad? Most creatures are neither so blessed as to only enjoy good nor so cursed as to only suffer bad. Rather, the good and bad they receive throughout their lives combine to produce their overall quality of life. But it’s not just whole lives that have combined good and bad. Many stretches within contain both positive and negative occurrences whose value is joined to form the overall quality of that span of time. In a single (...) morning someone might wake up, brush their teeth, stub their toe groggily lumbering down the stairs, and have a sip of coffee that’s tasty but so hot they burn their tongue. These events are good and bad for them to various degrees, and their value comes together to form an overall value for them of that morning. A single moment, even, can have combined value from distinct pockets of good and bad that occur simultaneously. The tastiness of the coffee is good, but the pain of the heat is bad. They combine to form an overall value of the sipping moment – negative if the pain outweighed the flavor. Thus, wellbeing and illbeing combine. But how? How can someone rightly chastise themselves for sipping the overly hot coffee when it was, in fact, good because it was tasty? To pose the question starkly, a life can be bad, even so bad to not be worth living, and yet it can have many instances of good, where these goods are, in themselves, pure of any negativity. But how can good make something bad? (shrink)

As a culture, we have a tendency to measure motherhood in terms of a set of signal moments that have become the focus of special social attention and anxiety; we interpret these as emblematic summations of women's mothering abilities. Women's performances during these moments can seem to exhaust the story of mothering, and mothers often internalize these measures and evaluate their own mothering in terms of them. "Good" mothers are those who pass a series of tests—they bond properly during their (...) routine ultrasound screening, they do not let a sip of alcohol cross their lips during pregnancy, they give birth vaginally without pain medication, they do not offer their child an artificial nipple during the first six months, they feed their children maximally nutritious meals with every bite, and so on. This reductive understanding of mothering has had counterproductive effects upon health care practice and policy, encouraging measures that penalize mothers who do not live up to cultural norms during signal moments, while failing to promote extended narratives of healthy mothering. (shrink)

In this essay I will consider two theses that are associated with Frege,and will investigate the extent to which Frege really believed them.Much of what I have to say will come as no surprise to scholars of thehistorical Frege. But Frege is not only a historical figure; he alsooccupies a site on the philosophical landscape that has allowed hisdoctrines to seep into the subconscious water table. And scholars in a widevariety of different scholarly establishments then sip from thesedoctrines. I believe (...) that some Frege-interested philosophers at various ofthese establishments might find my conclusions surprising.Some of these philosophical establishments have arisen from an educationalmilieu in which Frege is associated with some specific doctrine at theexpense of not even being aware of other milieux where other specificdoctrines are given sole prominence. The two theses which I will discussillustrate this point. Each of them is called Frege''s Principle, but byphilosophers from different milieux. By calling them milieux I do not want to convey the idea that they are each located at some specificsocio-politico-geographico-temporal location. Rather, it is a matter oftheir each being located at different places on the intellectuallandscape. For this reason one might (and I sometimes will) call them(interpretative) traditions. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Ecological Ethics: An IntroductionDavid Keller (bio)Patrick Curry, Ecological Ethics: An Introduction. Malden, Massachusetts: Polity Press, 2007, 173pages.Were I in Bath having drinks with Patrick Curry, we would have much to agree about. Explaining his choice of title of his book, Ecological Ethics, he rightly points out that the more common descriptor "environmental ethics" presupposes a dualism between human beings and the nonhuman environment—an assumption which is itself anthropocentric (...) (p. 4). For philosophers interested in studying the human/ nonhuman dynamic, the legitimacy of anthropocentrism is itself an open question. Because the word 'ecology' treats humans, as biota, as integral parts of ecological systems, the phrase "ecological ethics" is less presumptuous and hence more accurate. The word 'ecological' also has the benefit of conveying the message that the subject is notgoing to involve extending moral considerability from humans out into the "environment." Instead, ecological systems as the locus of value provide the starting point for the elaboration of ethics (p. 2). For Curry, as for Leopold (1960) and Callicott (1989), "ecological community" is coextensive with the ethical community.To correlate the ethical community with the biotic community within the rubric of "ecological ethics" is nothing novel. Curry's claim that "there is something ancient about an ecological ethic" (p. 7) got me thinking: [End Page 153]prior to Abrahamic monotheism and Greek rationalism, ancient peoples, particularly nomadic hunter-gatherers, probably considered themselves as integral parts of what encompassed them, moving with herds, in concert with meteorological and seasonal changes, seeing themselves as one amongst other living beings. They probably did not see themselves apart from the "environment" as we have learned to do. Then with the advent of agriculture, linear furrows and controlled inundations must have fostered an addictive sense of security from flood and famine. Later, the innovations of industrial civilization further distanced us from the caprice of nature's wild vicissitudes. Yet that comfort comes at the expense of lost awareness of our responsibilities as bioticcitizens. Therefore, Curry says, following Sylvan (1973), we need a new ecological ethic since traditional Western morality "is no longer up to the job" (ibid.).Curry remarks that ethics, cast in this light, is not something "optional," something to be addressed after one's belly is full, debts settled, and lodging secured. Rather, ethics cuts directly to the core of human action, of all human activity (p. 5)—a claim reminiscent of Socrates' exhortation to Thrasymachus that it is no small matter that they are discussing, nothing of less importance than the right way to live one's life (Plato 2005, p. 603).Over the first sips of ale, I would praise him for giving his book a simple and straightforward structure that makes a challenging subject accessible, especially to students. After laying down the groundwork of basic concepts in moral philosophy (chapter 3)—objectivism versus relativism, the problem of the is/ought gap, religious morality and environmental philosophy (domination, stewardship, and managerialism), and virtue and rule-based ethics (chapter 4)—Curry addresses axiology (chapter 5). Are humans the sole locus of value (anthropocentrism), or are there other entities worthy of some sort of moral consideration who themselves do not carry the burden of moral responsibility (zoocentrism, biocentrism, ecocentrism)? Curry answers the latter in the affirmative, arguing that ontological interconnectedness of humans with other living beings within ecological systems discloses that something greater than humanity is the locus of value (p. 46).The most useful part of the book for my students out in Utah would be the middle chapters (6–8) in which Curry casts degrees of nonanthropocentrism [End Page 154]in shades of green. These shades range from light green or "shallow" anthropocentric ethics such Bookchin's Social Ecology (p. 50), Hardin's Lifeboat Ethics (pp. 52–54), and mainstream environmentalism (p. 51), through medium green ethics based on the extension of traditional human-oriented moral philosophy to nonhumans such as Singer's Animal Liberation (pp. 56–59), Regan's Animal Rights (pp. 59–60), and Taylor's Biocentrism (pp. 60–62). Curry proceeds to the dark green ethics of ecocentrism, such as Land Ethics (pp. 65–68), the Gaia Hypothesis (pp. 68–71... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Feminist Studies 45, no. 1. © 2019 by Feminist Studies, Inc. 235 Vivyan Adair Stigmata: A Memoir of Pain and Resistance For some of us poverty is not experienced from a distance or from the position of an audience member or critic, but as the most pressing truth of our existence, past or present and our core sense of identity. —Roxanne Rimstead, Remnants of Nation: On Poverty Narratives by (...) Women Shame My own mother—with four children under the age of seven by the time she was twenty five—taught, nurtured, and loved us ferociously but struggled and utterly failed to keep us fed, sheltered, and safe. We clung desperately to her fragile dignity, grace, and laughter, against all the forces of a cruel and indifferent world. Yet, in the end she was crushed by the weight of our shame and our raw, unrelenting pain as my brothers and sister and I were bent and broken and taken from her; with scars that never faded; injuries, infections, and ailments for which we found neither respite nor repair; with feet mangled by cheap, used Salvation Army shoes; the gnawing void of hunger and insecurity clawing at our tender backs; public indignities and humiliations for which I still can find no words. With access to neither medical insurance nor care, when my already fragile, toddling sister’s forehead was split open by a car door slammed in frustration, my brother and I had to pin her tiny body to the ground as 236 Vivyan Adair my mother sewed the angry gash together with needle and thread, practicing the meticulous dressmaker’s stitches for which she had received a modicum of acclaim, but so little reward. My sister somehow endured, but registered the pain, the terror, and the trauma with a brand, a stigmata, an angry and frightening scar as an indelible sign of our poverty, visually cleaving her very forehead in two, for the remainder of her life. In our school cafeteria “free lunchers” were reminded with a large and colorful sign to “line up last.” In that auditorium each fall we were coerced up onto a makeshift stage, with the promise of first dibs on free milk. There, our pristine school nurse sat upright and sucked air through her teeth as she donned surgical gloves to cautiously check only the hair of poor hungry children, one by one, for lice. I burned and choked and raged with shame, as our far more decent working-class colleagues and friends, in color-coordinated Sears sweater sets and matching tartan knee high socks, averted their eyes from our reluctant genuflections, while silently spooning their mac and cheese and sipping their Tree Top from tiny Dixie cups. In dilapidated and unsafe housing often without heat, hot water, or lights and with access to only public bathrooms, I developed a stubborn case of ringworm, scabies, and a series of painful urinary tract infections. When my second grade teacher would not excuse me every hour or so—because, as she said I was “willful”—I could not help but wet my pants in class. My schoolmates guffawed at my flea bitten legs, my ducttaped shoes, my crooked and ill-serviced teeth, and the way my siblings and I stank. Kids, teachers, and strangers stepped away from us intuitively and then, with great shows of distress, feigned concern and then outrage and disgust. Regularly our teachers excoriated us for our inability to concentrate in school and our refusal to come to class with proper school supplies, calling us out as greedy when we tried to take more than our share of free lunch. Whenever backpacks or library books came up missing, we were publicly interrogated and sent home to think about our offenses, often accompanied by notes that reminded my bewildered mother that she should be working twice as hard to make up for the discipline and order that had supposedly walked out the door with my father. And when occasionally we cried foul and lashed out, our behavior was used to justify even more elaborate punishment that exacerbated the effect of our growing anomie. Vivyan Adair 237 Guilt As children, our disheveled and unkempt bodies were produced as... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reading As Poets Read: Following Mark StrandCharles BergerFor close to a decade now, in the third or fourth phase of his career, Mark Strand has been giving us poem after poem marked by his familiar voice—luminous, deceptively casual, witty, allusive—as he builds up a body of work that thinks and sings ever more deeply about the poet’s unavoidable life of allegory. This growing summa of poetic knowledge and readerly (...) pleasure demands, as the best lyric poetry always does, that readers give themselves over to the rigorous joys of figurative reading, figurative argument. You stare and stare at the poem until something flashes—linkages, interpretive genealogies, a conjunction of words that opens up arguments. Wittgenstein asked: “How can that which we understand in a flash, be put to a use?” Literary criticism, I think, provides an answer.Reading a poet like Strand shouldn’t send you running to the library for secondary source material; instead, you let your memory for poetry run. This assumes that you indeed possess a memory for poetry. Nowadays—enter the polemics—poems are not considered to be sufficient contexts for critical discourse. They need to be supplemented, bolstered, by “wider” cultural texts. The remarkable poetry being written around us counts for very little in the precincts of academic debate, even though so much of this poetry speaks directly to issues of great polemical importance. And it should go without saying that the deep pleasures of tracking poetic language, wherever you will let it take you, wherever you will take it, goes untasted. The poems Mark Strand has recently been writing show him, I think, at the height of his [End Page 177] power, as he thinks through the question of his place in poetry, the place of poetry in his life and ours, and the strange institution of poetry: so gripping in its hold on those who practice it as readers and writers, so hard to locate among the public monuments. The cultural critics don’t seem to understand how one is chosen by poetry, and how the kind of poetry you choose to read, to write, to teach, to remember, constitutes a deep part of your public and private being.At the same time, we should never espouse a defense of reading that limits us to the “poem-in-itself,” as if poems were not already layered, as if it were so easy to distinguish between imagination and interpretation. Poems have memories, as Rosanna Warren demonstrated so powerfully in her discussion of the formal genealogy of Auden’s Freud elegy. A poet like Mark Strand displays a ghostlier kind of memory that signals to us a little less overtly, but no less hauntingly. This is never more apparent than in the three new poems of his that I will now discuss: “Our Masterpiece is the Private Life,” “The Next Time,” and, briefly, “Great Dog Poem No. 2.” Since these poems have yet to be published in a volume, I need to quote them in their entirety.Our Masterpiece is the Private LifeIIs there something down by the water keeping itself from us, Some shy event, some secret of the light that falls upon the deep, Some source of sorrow that does not wish to be discovered yet? Our happiness says we should not care, that desire Could cast its rainbow over the coarse porcelain of the world’s skin And with its measures fill the air. Why look for more? Why not in the brightness of this weather allow ourselves to be Astonished by the music and the privilege of our passing?IIAnd now, my love, while the advocates of awfulness and sorrow [End Page 178] Push their dripping barge up and down the beach, let’s eat Our brill, and sip this beautiful white Beaune. True, the light is artificial, and we are not well-dressed. So what. We like it here. We like the bullocks in the field next door, We like the sound of wind passing over grass. The way you speak, In that low voice, our late night disclosures... why live For anything else? Our masterpiece is the private life.IIIStanding on... (shrink)

Thought happens. Here I sit, sipping coffee, scribbling on paper, accessing files, reading and re-reading those four wonderful, challenging, yet immaculately constructive reviews. And somewhere, and to my eternal surprise, thought happens. But where, amidst the whirl of organization, should we locate the cognitive process? One possibility is that everything worth counting as (all or part) of any genuinely cognitive process hereabouts is firmly located inside the head, safe behind the ancient fortress of skin and skull. All the rest, according (...) to this surgically neat view, is scene setting: preparing and maintaining the pitch upon which the great thinking organ performs. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Ecological Ethics: An IntroductionDavid Keller (bio)Patrick Curry, Ecological Ethics: An Introduction. Malden, Massachusetts: Polity Press, 2007, 173pages.Were I in Bath having drinks with Patrick Curry, we would have much to agree about. Explaining his choice of title of his book, Ecological Ethics, he rightly points out that the more common descriptor "environmental ethics" presupposes a dualism between human beings and the nonhuman environment—an assumption which is itself anthropocentric (...) (p. 4). For philosophers interested in studying the human/ nonhuman dynamic, the legitimacy of anthropocentrism is itself an open question. Because the word 'ecology' treats humans, as biota, as integral parts of ecological systems, the phrase "ecological ethics" is less presumptuous and hence more accurate. The word 'ecological' also has the benefit of conveying the message that the subject is notgoing to involve extending moral considerability from humans out into the "environment." Instead, ecological systems as the locus of value provide the starting point for the elaboration of ethics (p. 2). For Curry, as for Leopold (1960) and Callicott (1989), "ecological community" is coextensive with the ethical community.To correlate the ethical community with the biotic community within the rubric of "ecological ethics" is nothing novel. Curry's claim that "there is something ancient about an ecological ethic" (p. 7) got me thinking: [End Page 153]prior to Abrahamic monotheism and Greek rationalism, ancient peoples, particularly nomadic hunter-gatherers, probably considered themselves as integral parts of what encompassed them, moving with herds, in concert with meteorological and seasonal changes, seeing themselves as one amongst other living beings. They probably did not see themselves apart from the "environment" as we have learned to do. Then with the advent of agriculture, linear furrows and controlled inundations must have fostered an addictive sense of security from flood and famine. Later, the innovations of industrial civilization further distanced us from the caprice of nature's wild vicissitudes. Yet that comfort comes at the expense of lost awareness of our responsibilities as bioticcitizens. Therefore, Curry says, following Sylvan (1973), we need a new ecological ethic since traditional Western morality "is no longer up to the job" (ibid.).Curry remarks that ethics, cast in this light, is not something "optional," something to be addressed after one's belly is full, debts settled, and lodging secured. Rather, ethics cuts directly to the core of human action, of all human activity (p. 5)—a claim reminiscent of Socrates' exhortation to Thrasymachus that it is no small matter that they are discussing, nothing of less importance than the right way to live one's life (Plato 2005, p. 603).Over the first sips of ale, I would praise him for giving his book a simple and straightforward structure that makes a challenging subject accessible, especially to students. After laying down the groundwork of basic concepts in moral philosophy (chapter 3)—objectivism versus relativism, the problem of the is/ought gap, religious morality and environmental philosophy (domination, stewardship, and managerialism), and virtue and rule-based ethics (chapter 4)—Curry addresses axiology (chapter 5). Are humans the sole locus of value (anthropocentrism), or are there other entities worthy of some sort of moral consideration who themselves do not carry the burden of moral responsibility (zoocentrism, biocentrism, ecocentrism)? Curry answers the latter in the affirmative, arguing that ontological interconnectedness of humans with other living beings within ecological systems discloses that something greater than humanity is the locus of value (p. 46).The most useful part of the book for my students out in Utah would be the middle chapters (6–8) in which Curry casts degrees of nonanthropocentrism [End Page 154]in shades of green. These shades range from light green or "shallow" anthropocentric ethics such Bookchin's Social Ecology (p. 50), Hardin's Lifeboat Ethics (pp. 52–54), and mainstream environmentalism (p. 51), through medium green ethics based on the extension of traditional human-oriented moral philosophy to nonhumans such as Singer's Animal Liberation (pp. 56–59), Regan's Animal Rights (pp. 59–60), and Taylor's Biocentrism (pp. 60–62). Curry proceeds to the dark green ethics of ecocentrism, such as Land Ethics (pp. 65–68), the Gaia Hypothesis (pp. 68–71... (shrink)

It is well known that the appearance of food, particularly its color, can influence flavor perception and identification. However, food studies involving the manipulation of product color face inevitable limitations, from extrinsic flavors introduced by food coloring to the cost in development time and resources in order to produce different product variants. One solution lies in modern virtual reality technology, which has become increasingly accessible, sophisticated, and widespread over the past years. In the present study, we investigated whether making a (...) coffee look milkier in a VR environment can alter its perceived flavor and liking. Thirty-two United Kingdom consumers were given four samples of black cold brew coffee at 4 and 8% sucrose concentration. They wore VR headsets throughout the study and viewed the same coffee in a virtual setting. The color of the beverage was manipulated in VR, such that participants saw either a dark brown or light brown liquid as they sipped the coffee. A full factorial design was used so that each participant tasted each sweetness x color combination, Participants reported sweetness, creaminess, and liking for each sample. Results revealed that beverage color as viewed in VR significantly influenced perceived creaminess, with the light brown coffee rated to be creamier than dark brown coffee. However, beverage color did not influence perceived sweetness or liking. The present study supports the role of VR as a means of conducting food perception studies, either to gain a better understanding of multisensory integration, or, from an industry perspective, to enable rapid product testing when it may be time-intensive or costly to produce the same range of products in the real-world. Furthermore, it opens potential future opportunities for VR to promote healthy eating behavior by manipulating the visual appearance of foods. (shrink)

ABSTRACT Two models of the Aristotelian syllogistic in arithmetic of natural numbers are built as realizations of an old Leibniz idea. In the interpretation, called Scholastic, terms are replaced by integers greater than 1, and s.Ap is translated as “s is a divisor of p”, sIp as “g.c.d. > 1”. In the interpretation, called Leibnizian, terms are replaced by proper divisors of a special “Universe number” u < 1, and sAp is translated as “s is divisible by p”, sIp as (...) ‘l.c.m. < u”. Both interpretations are proved to be adequate to the Aristotelian syllogistic. They are extended to syllogistic including term negation and term conjunction as well. (shrink)

Imagine yourself sitting on your front porch, sipping your morning coffee and admiring the scene before you. You see trees, houses, people, automobiles; you see a cat running across the road, and a bee buzzing among the flowers. You see that the flowers are yellow, and blowing in the wind. You see that the people are moving about, many of them on bicycles. You see that the houses are painted different colors, mostly earth tones, and most are one-story but a (...) few are two-story. It is a beautiful morning. Thus the world interfaces with your mind through your senses. There is a strong intuition that we are not disconnected from the world. We and the other things we see around us are part of a continuous whole, and we have direct access to them through vision, touch, etc. However, the philosophical tradition tries to drive a wedge between us and the world by insisting that the information we get from perception is the result of inference from indirect evidence that is about how things look and feel to us. The philosophical problem of perception is then to explain what justifies these inferences. We will focus on visual perception. Figure one presents a crude diagram of the cognitive system of an agent capable of forming beliefs on the basis of visual perception. Cognition begins with the stimulation of the rods and cones on the retina. From that physical input, some kind of visual processing produces an introspectible visual image. In response to the production of the visual image, the cognizer forms beliefs about his or her surroundings. Some beliefs the perceptual beliefs are formed as direct responses to the visual input, and other beliefs are inferred from the perceptual beliefs. The perceptual beliefs are, at the very least, caused or causally influenced by having the image. This is signified by the dashed arrow marked with a large question mark. We will refer to this as the mystery link. Figure one makes it apparent that in order to fully understand how knowledge is based on perception, we need three different theories.. (shrink)

1.1. The two postulates of special relativity and the tension between them. When Einstein first presented what came to be known as special relativity, he based the theory on two postulates or principles, called the “relativity postulate” or “relativity principle” and the “light postulate.” Both postulates are supported by a wealth of experimental evidence. The combination of the two, however, appears to lead to contradictions. To avoid such contradictions, Einstein argued, we need to change some of our fundamental ideas about (...) space and time. Einstein formulated the relativity postulate as follows: “The same laws of electrodynamics and optics will be valid for all frames of reference for which the equations of mechanics hold good” (Einstein 1905r, 891). Such frames of reference are called inertial frames and an observer at rest in one of them is called an inertial observer. A few examples will suffice to understand both the concept of an inertial frame and the meaning of the relativity postulate. First consider a plane which starts out sitting on the tarmac, proceeds to fly through clear skies, and eventually hits turbulence. All the while a passenger is nursing a cup of coffee. Sipping coffee without spilling is easy during the smooth portion of the flight. This is because the laws governing the behavior of the coffee in the frame of reference of the plane flying at constant velocity are the same as in the frame of reference of the airport.1 In fact, these same laws hold in any frame moving uniformly (i.e., with constant velocity) with respect to the frame of the airport. Drinking coffee without spilling when the plane ride gets bumpy is much harder. The laws for the coffee in noninertial frames, such as the frame of a plane encountering turbulence, are more complicated than in inertial frames. As a second example consider a cruise ship that sets out from its port of origin, sails smoothly on a calm sea, and eventually is caught in a storm. All the while two passengers engage in a drawn-out tennis match on the ship’s upper deck.. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Hume Studies Volume 30, Number 2, November 2004, pp. 213-236 Pleased and Afflicted: Hume on the Paradox of Tragic Pleasure E. M. DADLEZ How fast can you run? As fast as a leopard. How fast are you going to run? A whistle sounds the order that sends Archie Hamilton and his comrades over the top of the trench to certain death. Racing to circumvent that order and arriving seconds (...) too late, Archie's friend Frank screams in rage and despair. Archie is cut down before he has run twenty yards. Peter Weir's film Gallipoli is a chronicle of the disastrous Dardanelles campaign of the first World War, but it is also a film about racing. Archie is trained by his uncle Jack to run "as fast as a leopard." The film begins as it ends, with Archie sprinting in response to a whistle. Frank is first shown racing after a train, along with friends who are on their way to enlist. Archie and Frank meet while competing in a race, they race in Cairo once they have enlisted, and they finally race death. From the beginning, Archie has been faster; even at the end he is the first to die. And from the beginning he has swept Frank along in his wake, encouraging him, pushing him, inspiring him, and helping him to positions for which he is inadequately qualified. In the end, Archie's compassion and kindness prompt a decision which has grim consequences both for himself and for hundreds of others. Knowing that his friend fears death in the trenches, Archie recommends Frank as a substitute for himself, a designated message runner. But Frank is not fast enough, and falls short by mere seconds which Archie would not have lost. This is what leads to the failure of the one real effort to countermand the fatal charge. E. M. Dadlez is Professor of Humanities and Philosophy, University of Central Oklahoma, Edmond, OK 73034, USA. e-mail: [email protected] 214 E. M. Dadlez I am an emotional wreck by the time the movie is over, though I should admit that most of my tears are the result of sheer rage. Both my dogs exited the room in some haste once I began to shout at the television and the unpardonably dimwitted British officers who sat sipping tea at a comfortable distance as they gave the order for soldiers to commit suicide. But it isn't just the scope of the real human disaster, or the enormity of the blunder, or the pointlessness of the entire enterprise, or even my renewed conviction that stupidity is, in fact, evil, that is so unsettling. The film unnerves with respect to personal as well as global concerns, focusing attention on the chance of vanity's leading one to undertake responsibilities beyond one's competence, the possibility of advancement or security being achievable only at the expense of another, and the realization of how easy it might be to let those things happen. Gallipoli is a sad, disturbing film, and the spectator is grieved and disturbed in the course of watching it. Yet, having said that, I must own to having a copy in my possession, and to having watched it more than once. I recommend it to friends, offering to lend them my videotape. In fact, I press it on them. I say that it is a terrific, rewarding work which they should take the time to see. How is it that I can describe my experience of the film in such glowing terms and at the same time acknowledge the extreme distress I felt in the course of watching it? How can I reconcile the discordant aspects of my experience? David Hume explores some possible answers in his essay "Of Tragedy."1 He begins by calling attention to the paradox of tragic pleasure: It seems an unaccountable pleasure, which the spectators of a well written tragedy receive from sorrow, terror... and other passions, which are in themselves disagreeable and uneasy. The more they are touched and affected, the more are they delighted with the spectacle.... The whole art of the poet is employed in rousing and supporting the compassion and... (shrink)

This chapter contains sections titled: The Cognitive Background to the Aesthetic Problem Wine, Cognition and Philosophy The Phenomenology of “Projects” The Aesthetic Project Notes.

This title makes social-emotional learning approachable and easy! The book profiles the physical dimension of wellness. Informative, thought-provoking text examines the core elements and the practices that support physical wellness, including yoga flow, sip in time water bottle, and more. Woven throughout the main text are activities and projects encouraging readers to explore wellness in a creative way. Aligned to Common Core Standards and correlated to state standards. Checkerboard Library is an imprint of Abdo Publishing, a division of ABDO.

We introduce the notion of constructive suprema and of constructively directed sets. The Axiom of Choice turns out to be equivalent to the postulate that every supremum is constructive, but also to the hypothesis that every directed set admits a function assigning to each finite subset an upper bound. The Axiom of Multiple Choice implies a simple set-theoretical induction principle , stating that any system of sets that is closed under unions of well-ordered subsystems and contains all finite subsets of (...) a given set must also contain that set itself. This is not provable without choice principles but equivalent to the statement that the existence of joins for constructively directed subsets of a poset follows from the existence of joins for nonempty well-ordered subsets. Moreover, we establish the equivalence of SIP with several other fundamental statements concerning inductivity, compactness, algebraic closure systems, and the exchange between chains and directed sets. (shrink)

1. 21-segi wa t'ongsŏphyŏng injae ŭi p'iryosŏng -- 2. Ch'oe Han-gi, t'ongsŏphyŏng ŭl mal hada -- 3. T'ongsŏphyŏng injae ŭi chagyŏk chokŏn -- 4. T'ongsŏphyŏng injae ŭi lidŏsip -- 5. Naganŭn mal.