This paper explores the effects of performativity on the culture of a Scottish secondary school, Lochview High School. This is set against a backdrop of the Scottish education policy context which in recent years has been heavily focused on reducing the poverty-related attainment gap, namely through the Scottish Attainment Challenge (SAC). The analysis of the empirical data is supported by a cultural and ecological framework which emphasises the interwoven and complex nature of the school system. In particular, the paper provides (...) a critique of accountability and performative agendas which often run counter to other national agendas, such as the SAC. Through observations, staff interviews (teachers and senior management), and student interviews, task-based activities and group discussions, the data suggests performative and accountability measures are inextricably woven through the education system within which Lochview is situated. Despite this, Lochview provides a case study of a school which successfully navigates competing agendas. However, it is not without its struggles, but the school community often finds rewards and benefits in the positive school culture which develops as a result of responding to the local community’s needs. (shrink)

Cover -- Half Title -- Title -- Copyright -- Original Title -- Original Copyright -- Dedication -- Contents -- INTRODUCTION -- PART I -- CHAPTER I. THE BASAL ASSUMPTIONS OF THE NEW PSYCHOLOGY -- A. BEHAVIOURISM -- B. PSYCHOANALYSIS -- PART II -- CHAPTER II. PROJECTION AND THE REALITY OF GOD -- CHAPTER III. THE INSTINCTS AND THE RELIGIOUS LIFE -- A. RELIGION AND THE INSTINCT OF SEX -- B. -- C. -- CHAPTER IV. THE RELIGIOUS CONSCIOUSNESS AND EXPERIENCE -- (...) A. THE RELIGIOUS CONSCIOUSNESS -- B. RELIGIOUS EXPERIENCE -- CHAPTER V. THE CONSCIOUSNESS OF SIN -- CONSCIENCE -- CHAPTER VI. CONVERSION -- CHAPTER VII. THE PEACE AND POWER OF RELIGION -- A. THE SENSE OF PEACE -- B. THE CONSCIOUSNESS OF POWER -- C. THE SENSE OF A DIVINE PRESENCE -- CHAPTER VIII. THE NEW PSYCHOLOGY AND CHRISTIANITY -- BIBLIOGRAPHY -- INDEX. (shrink)

Data from the Global Environmental Monitoring System indicate that pollutants such as sulphur dioxide and total suspended particulate routinely appear in the lower atmosphere of major cities at concentrations well above health guidelines set by the World Health Organization. As well, cities are major contributors to the build-up of greenhouse gases which now threaten climate change. These findings underscore the detrimental relation that has evolved between urban industrial society and the atmosphere. If this peculiar civilization is to be changed, three (...) principles—equity, sustainability and peaceful development—must guide the reevolution of urban life. The paradigm of commodification needs to be replaced with a model of a commons of life. The article provides a theoretical framework and strategy for reforming global climate policy and urban sustainability planning in a manner consistent with life in the commons. (shrink)

In this introduction to part 4 of the Common Knowledge symposium “Peace by Other Means,” the journal's editor assesses the argument made by Peace, the spokesperson of Erasmus in his Querela Pacis, that the desire to impute and avenge wrongs against oneself is insatiable and at the root of both individual and social enmities. He notes that, in a symposium about how to resolve and prevent enmity, most contributions have to date expressed caveats about how justice and truth (...) must take precedence over peace, how recovery from ill treatment may be impossible, how quietism is not a moral option, and how realism demands a national policy and a personal strategy of, at best, contingent forgiveness. He concedes that the attitudes of those opposed to quietism are healthy but suggests that there may be goods worthier than health of human devotion. This essay concludes that the main differences between what it terms “judgmental” and “irenic” regimes are disagreements over anthropology and metaphysics. The presumptions that truths are objectively knowable and that human beings are moral and rational agents characterize judgmental regimes; irenic regimes are characterized by disillusionment with those assumptions. (shrink)

The persistent struggle waged by the Soviet Union and the other socialist countries for peaceful coexistence among states with differing social systems has greatly increased the authority of this humanitarian policy in the eyes of the peoples of the world. Belligerent appeals for an outright rejection of peaceful coexistence are heard less and less frequently, even among the ideologists of imperialism. They are compelled to adapt themselves to the situation and to camouflage themselves with the masks of the peacemaker. Bourgeois (...) professors of social science say they are for peace and peaceful coexistence. However, these concepts are sometimes given such a distorted interpretation that all real content evaporates. "Peaceful coexistence and the cold war," we read, for example, in the words of the British professor, Hugh Seton-Watson, "are literally the same thing." [All quotations from non-Russian sources are retranslated from the Russian.] Thus, a single sentence suffices, by an act of sophistry, to transform peaceful coexistence into a state of international tension and intensive war preparations. The ideologists of imperialism deny, in essence, the possibility of cooperation between the socialist and capitalist countries in the process of peaceful coexistence. (shrink)

In November of 1050 Agnes of Poitou, wife of Emperor Henry III, gave birth to their first son. The birth of a son and heir was always an important event, and in this instance especially so. Henry had been seriously ill several times, including that very year. Although he had four daughters, there was a danger that he might die without male issue. Henry's ill health and lack of a male heir encouraged political instability and even conspiracy. When Henry was (...) seriously ill at Frankfurt in October 1045, ecclesiastical and lay magnates actually discussed whom they would choose as his successor. In 1047 at Xanten, perhaps in the presence of the emperor, Archbishop Hermann of Cologne exhorted his congregation that “along with him they should beg from the heavenly clemency that a son be given to the emperor in order to dispose properly the peace of the realm.”. (shrink)

This long-awaited book replaces Hughes and Cresswell's two classic studies of modal logic: _An Introduction to Modal Logic_ and _A Companion to Modal Logic_. _A New Introduction to Modal Logic_ is an entirely new work, completely re-written by the authors. They have incorporated all the new developments that have taken place since 1968 in both modal propositional logic and modal predicate logic, without sacrificing tha clarity of exposition and approachability that were essential features of their earlier works. The book (...) takes readers from the most basic systems of modal propositional logic right up to systems of modal predicate with identity. It covers both technical developments such as completeness and incompleteness, and finite and infinite models, and their philosophical applications, especially in the area of modal predicate logic. (shrink)

It is necessary that, if the world is divided into nations, conflicts should arise in which there is no strong argument against terrorism or repression. By a strong argument I mean one that would sway all minds not blindly partisan, without moral commitments that are unusual or outlandish in the modern world and with as much aversion to violence as most people have. So I do not here consider, because it is unusual, heroic and absolute pacifism, much as I respect (...) it; on the other hand I do mention Christian moral objections applying specially to terrorism because it seems somewhat outlandish even now to ignore the Christian element in our tradition. (shrink)

This paper addresses five questions: First, what is trajectory of Western liberal ethics and politics in defining life, rights and citizenship? Second, how will neuro-remediation and other technologies change the definition of death for the brain injured and the cryonically suspended? Third, will people always have to be dead to be cryonically suspended? Fourth, how will changing technologies and definitions of identity affect the status of people revived from brain injury and cryonic suspension? I propose that Western liberal thought is (...) working towards a natural end, a “telos.” In response to a variety of biotechnologies, law and public opinion in liberal democracies will be forced to make explicit that the rights of a living thing are determined by its level of consciousness. I discuss the way that technology will force three clarifications about the value of consciousness, at the beginning, the end and boundaries of human life. Sentience and personhood will become the basis of moral concern, regardless of its media. Just as human rights have become independent of race, gender and property, rights will become independent of being a breathing human being. But even as we make this transition, the cryonically preserved are still likely to be considered dead for pragmatic reasons, albeit with gradually increasing rights as technology makes their reanimation increasingly probable. I suggest that it could be acceptable to cryonicists that the frozen continue to be defined as dead if assisted suicide can be legalized. Under a liberal assisted suicide policy cryonicists might be allowed to carry out suspension before a declaration of death, preserving the maximum amount of neural information. The gradual redefinition of life and personal identity in terms of psychological continuity will also have consequences for the legal status of the reanimated. If, due to information loss, the reanimated do not meet a threshold of psychological continuity, they may be considered new persons. Cryonicists may therefore wish to specify ahead of time whether they are still interested in being reanimated if pre-animation assessment suggests that the result will not meet the necessary threshold of continuity. Finally, I touch on the way that neural technology will fundamentally problematize the separate, autonomous self on which liberal democratic values are based, leading to a legal and political Singularity. It is this looming neural Singularity that makes the proposed liberal democratic telos a final stage in humanistic thought, before it is superceded by something radically different. (shrink)

"'There is only one thing that is certain, namely that we can have nothing certain; and therefore it is not certain that we can have nothing certain,' Samuel Butler once said, expressing in that mindbloggler all the elements required to form a classical paradox. Throughout the ages wise men and jesters alike have been intrigued by such mental twists and riddles which defy common sense and yet appear to be true." -- Dust jacket.

In lieu of an abstract, here is a brief excerpt of the content:EMBODIED HUMAN AGENTS INHABITING A MATERIAL WORLD? CHARLES T. HUGHES Chapman University Orange, California I. /n;troduction HE CONCEPT of a "logically possible world" has roven useful in the investigation of issues within many ranches of philosophy, including the philosophy of religion.1 Since this paper includes an analysis of one "possible worlds" objection to Christian theism, based upon the problem of evil, it will prove useful to preface my (...) discussion with a paragraph which summarizes some of the ideas important to the logic of possible worlds. Each logically possible world contains a complete set of compossible facts, which includes the past, present, and future of its objects, properties, and relations. Those complete sets of compossible facts, each of which describes the way the actual world could have been, have in common the truth of all logically necessary propositions (for example, 2 +2 = 4, "Circles cannot be squared "), and the falsity of all logically impossible propositions (for example, 2 +6 = 7, " Circles can be squared"), but differ in their truth values with respect to at least some logically contingent propositions (for example, "Elephants exist" is true in one or more possible worlds but false in all others, and "Unicorns exist " is true in one or more possible worlds but false in all others). An impossible world includes an affirmation of the falsity of at least one necessary proposition (for example,,.._,(2 +2 = 4)), and/or affirms the truth of at least one logical1 See Alvin Plantinga, The Nature of Necessity (Oxford: Clarendon Press, 1974), chapters IX and X. 389 390 CHARLES T. HUGHES ly impossible proposition (for example, " Logically necessary propositions are false in all possible worlds ").2 The actual world, which is our world, is that complete set of compossible propositions which describe the way things actually are. The actual world, therefore, differs from other possible worlds in that all of its contingent propositions correspond to the past, present, and future of all of the objects, properties, and relations which actually obtain. There is an on-going debate about the nature and ontological status of possible worlds and their objects.3 The purpose of this paper is to analyze and reject a particular "possible worlds" objection to Christian theism, based upon the problem of evil, which is not frequently discussed in philosophical literature. The problem is this : If God must actualize a possible world in order to provide human agents with the initial stage of existence they require to develop freely as rational, moral, and religious beings, who choose their own destinies, why did God not create them as incorporeal agents within an immaterial world which would, by its very nature, eliminate the physical dimension of evil and suffering which plagues the actual world? For it seems, prima facie, that God could have realized his purposes by actualizing an immaterial world, populated with human-like incorporeal agents, thereby avoiding all of the terrible evil and suffering made possible by physicality. Therefore, the existence of the actual physical world, with all its evil and suffering, is evidence against the existence of God.4 In order to show that the previously stated objection from evil could pose a genuine threat to theism, I will first identify some of my important assumptions in this paper, and then outline particular Christian ideas to determine how the " possible worlds " 2 For an argument that some impossible propositions are not self-contradictory, see Linda Zagzebski, " What If the Impossible Had Been Actual," in Michael D. Beatty, ed., Christian Theism aml the Problems of Philosophy (Notre Dame: University of Notre Dame Press, 1990), pp. 165-183. a Compare, for example, the positions of D. M. Armstrong, A Combinatorial Theory of Possibility (Cambridge: Cambridge University Press, 1989) and D. Lewis, On the Plurality of Worlds (Oxford: Blackwell, 1986). 4 Some interesting discussion of this type of problem can be found in Austin Farrer, Love Almighty and Ills Unlimited (London: Collins, 1962), pp. 69-76. EMBODIED HUMAN AGENTS 391 objection to Christian theism could arise in the first place. After that, I will discuss the nature of the " possible worlds " objection and how, in principle, it might be rebutted by theists who possess a great amount of... (shrink)

Moshe Tati, a sanitation worker in Jerusalem, was among the first of more than a thousand mortally sick Israelis who signed up for illicit and clandestine ‘transplant tour’ packages that included: travel to an undisclosed foreign and exotic setting; five-star hotel accommodation; surgery in a private hospital unit; a ‘fresh’ kidney purchased from a perfect stranger trafficked from a third country. Although Tati’s holiday turned into a nightmare and he had to be emergency air-lifted from a rented transplant unit in (...) a private hospital in Adana, Turkey back to Israel, Moshe became a poster-boy of transplant tourism for the next decade. João Cavalcanti was among the first of 38 residents of the slums of Recife recruited by retired military Captain Ivan da Silva and his sidekick Captain Gadddy Tauber to travel to Durban, South Africa to provide a spare kidney to an Israeli transplant tourist in Durban. This article examines the logics and practices through which kidney buyers and kidney sellers, organs brokers, surgeons and their accessories convince themselves that they are engaged in an illegal but still mutually beneficial ‘medical-recreational’ adventure, an ‘extreme medical sport’ of sorts. While life, health and survival motivate ‘transplant tourism’, a euphemism for human trafficking in spare body parts, the freedom to roam, mobility, is an essential feature of transplant tours for kidney buyers and kidney sellers. (shrink)

Terminological debates are often circular and unproductive, so it is a pleasure to investigate the terminology of LeRon Shults, who argues with clarity, defines his terms, and offers reasons for preferring one term over another. I would not, however, waste the readers' time if my aim were merely to challenge some of Shults's nomenclature. When one sets out, as does Shults, to intervene in the process of theogonic reproduction, terminological and metaphorical choices matter a great deal insofar as the semiotic (...) tools one deploys carry emotional and affective baggage that can deeply influence the efficacy of the hoped-for intervention. As I argue below, there is much to commend... (shrink)

The Neglected Argument for the Reality of God is something of a Rorschach test for scholars of Peirce.1 Some see a creative presentation of his mature philosophy of inquiry, while others find evidence that Peirce was unable to free himself of his conservative religious milieu. As the editors of The Essential Peirce collection noted: “Whether this paper is an elaboration of or an offense against pragmatism is an unsettled question.”2 The primary import of the essay, I contend, is not to (...) defend God’s reality but rather to highlight continuities between religion and science. In doing so, Peirce aims to show theologians how they might better do their jobs. My aim in this paper is to take Peirce’s advice seriously and.. (shrink)

Steve Awodey and Jesse Hughes. Modal Operators and the Formal Dual of Birkhoff's Completeness Theorem.

Steve Awodey and Jesse Hughes. The Coalegebraic Dual of Birkoff's Variety Theorem.

Conservatism is part of the legacy of the pragmatic tradition’s deep respect for the continuity of inquiry. Despite his commitment to open and fallible inquiry, Charles Sanders Peirce remained his entire life a kind of religious conservative, arguing for a community that would be, in Douglas Anderson’s words “conservative in its practice and liberal in its theory.”1 The following argument is largely about Peirce’s career-long struggle to reconcile conservative practice and liberal theory, especially as they impact his philosophy of inquiry. (...) He offers hints at a solution, what I am calling his “hopeful monster,” but remains ambivalent about this strategy, as should we, his contemporary readers. As described below, a... (shrink)

LeRon Shults and Palgrave MacMillan are happy to announce the arrival of Postpartum Theology!Shults has changed his guiding metaphors during the short interval between the publication of Iconoclastic Theology: Gilles Deleuze and the Secretion of Atheism and Theology After the Birth of God. While Iconoclastic Theology emphasized the iconoclastic potential of theology with the help of Deleuze’s well-struck hammer blows, Theology After the Birth of God adopts natal imagery. The gods, Shults argues, were conceived in the human mind, born into (...) the world as a result of human cognitive errors, and continue to be borne in diverse cultures. Prophets who have announced the death of God have little impacted our continued... (shrink)

While scholars of religion have explored Peirce's philosophy of religion and extensively mined his groundbreaking work in semiotics, other aspects of Peirce's religious and theological thought have been largely ignored within religious studies. In particular, Peirce's theory of inquiry offers several potentially important insights that scholars of religion would do well to consider more fully. These insights are best realized through conceiving of religious participation as a form of inquiry, continuous with but importantly different from other forms of human inquiry. (...) By focusing on the dynamics of belief, doubt, and inquiry that pervade all human endeavors, religious participation can be conceptualized as a... (shrink)

Since its foundation, militant democratic arguments have underpinned an enforced secularism in Turkey. The 2002 election of the AKP, described as a “moderate Islamist party”, has challenged Turkey’s secular identity. In the more than twelve years since the AKP has been in power, Turkey’s political landscape has experienced significant changes, with periods of extensive democratic reforms punctuated by regression in certain areas, notably freedom of expression and the right to protest. State repressive measures coupled with Recep Tayyip Erdoğan’s reluctance to (...) exit the political stage have been the focus of much commentary and analysis. This article argues, however, that under AKP rule the Kurdish issue – critical to ensuring the normalization of politics and democratization in Turkey – has been brought in from the political cold and assesses the creation and role of the HDP, a Kurdish political party that is endeavoring to situate itself in the mainstream of Turkey’s political landscape. We posit that the HDP can be viewed as the offspring of this “democratic opening,” a project that was meant to ensure a radical transformation of the Kurdish issue in Turkey. Through analysing the historical trajectory of both AKP and HDP and the militant democratic arguments that led to their predecessors’ exclusion from the public sphere, this article engages with the key question of the extent to which the AKP’s treatment of the Kurdish issue has provided a vehicle for broader democratisation and facilitated a reconsideration of the Kurdish question in Turkey. (shrink)

I initiate the concept of ‘making-remote’ to capture various strategies for representing the human in late Palaeolithic cave art. Drawing out the role of remoteness within phenomenological accounts of perception (Husserl and Merleau-Ponty), as well as offering an analysis of a wide range of archaeological evidence, I argue that realism does not capture the specificity of these human representations. In contrast to naturalistic animal representations, humans are consistently represented with a high degree of abstraction e.g., schematisation and abbreviation. I also (...) argue for a site-specific distinction between deep caves and rock-shelters. Following Bourdier (2010) and Pinçon (2012), art at sites such as Roc-aux-Sorciers is best understood as stylised ‘public art’. Meanwhile, the highly expressive and realist art of La Marche is domestic in contrast to the exclusively symbolic art of deep caves. In conclusion I argue that ‘making-remote’ in cave art’s human representations exhibits complex relations to self and others. (shrink)

What can textual combinations, format, and size tell us about the worldviews of the donors, scribes, and readers of medieval Chinese Buddhist manuscripts? How can material sources inform us about the ways adherents both perceived and actively shaped their traditions? This essay offers answers to these questions through analysis of several manuscripts of the Scripture on the Cause and Effects of Wholesome and Unwholesome Acts (Shan’e yinguo jing 善惡因果經, T no. 2881), discovered in the Dunhuang Library Cave. The text was (...) likely composed in Chinese, and it first appears in Buddhist catalogs in the year 695 ce. Extant manuscripts of Cause and Effects appear in both scroll and booklet formats and number at least fifty-two in total, a significant number that attests to the popularity of the text. This essay analyzes the textual content and literary techniques, relating both to physical aspects of the manuscripts. It examines the textual and the material together through the mediating concept of practice—in this case, medieval Chinese reading practices. (shrink)

The mental health crisis and loneliness epidemic have sparked a growing interest in leveraging artificial intelligence (AI) and chatbots as a potential solution. This report examines the benefits and risks of incorporating chatbots in mental health treatment. AI is used for mental health diagnosis and treatment decision-making and to train therapists on virtual patients. Chatbots are employed as always-available intermediaries with therapists, flagging symptoms for human intervention. But chatbots are also sold as stand-alone virtual therapists or as friends and lovers. (...) There is evidence that these uses of AI and chatbots can provide better quality service, improve accessibility, and lower costs. The systems can reduce the stigma and shame of sharing their problems and leverage a mass of biometric and behavioral data to supplement self-reports. As the systems' intelligence rapidly improves, they will need to be rigorously tested for the accuracy and precision of their diagnoses and the quality of their interactions with patients. As chatbots become indistinguishable from humans and leverage their superhuman capacity to detect affect and draw on knowledge of a patient’s life, patients will be drawn to attribute personality to and relationship with the chatbot. Consequently, it will be essential to study what the “therapeutic alliance” with an actual human counselor provides and the risks of patients attributing such a relationship to a one-sided or “parasocial” relationship. (shrink)