Does cross-cultural philosophy stand in need of a hermeneutical expansion? In engaging with this question, the symposium focuses upon methodological issues salient to cross-cultural inquiry. Douglas L. Berger lays out the ground for the debate by arguing for a methodological approach, which is able to rectify the discipline’s colonial legacies and bridge the hermeneutical distance with its objects of study. From their own perspectives, Hans-Georg Moeller, Paul Roth and A. Raghuramaraju analyze whether such a processual and hermeneutically-sensitive approach can (...) indeed open up new hermeneutic horizons. Their responses shed light upon cross-cultural philosophy’s continued embedment in Euroamerican professional philosophy and how the locality of its knowledge-seeking endeavors may indeed have repercussions on attempts to bridge temporal and spatial distances. (shrink)

Child maltreatment not only leads to epigenetic changes, but also increases the risk of related behavioral deficits and mental disorders. These issues presumably are most closely associated with epigenetic changes in the brain, but epigenetic changes in peripheral tissues like blood are often examined instead, due to their accessibility. As such, the reliability of using the peripheral epigenome as a proxy for that of the brain is imperative. Previously, our lab has found aberrant methylation at the Brain-derived neurotrophic factor gene (...) in the prefrontal cortex of rats following aversive caregiving. The current study examined whether aversive caregiving alters Bdnf DNA methylation in the blood compared to the prefrontal cortex. It was revealed that DNA methylation associated with adversity increased in both tissues, but this methylation was not correlated between tissues. These findings indicate that group trends in Bdnf methylation between blood and the brain are comparable, but variation exists among individual subjects. (shrink)

Since Durkheim ([1912] 1965), the concept of ritual has held a privileged position in studies of social life because investigators recurrently have treated it as a source of insight into core issues of human sociality, such as the maintenance of social order. Consequently, studies of ritual have typically focused on rituals' function(s), and, specifically, whether ritual begets social integration or fragmentation. In this frame, students of ritual have tended to ignore other, equally fundamental issues, including (1) how actions, or courses (...) of action, constitute a ritual, and (2) whether ritual is best understood as an aspect of all social action or a specific type of it. Drawing on Durkheim's overlooked contemporary, Van Gennep ([1908] 1960), I argue that analyses of ritual must describe how participants enact an occasion as ritual through distinctive activities and sequences of these. Analysts of ritual must attempt to ground the relevance of their descriptions in the participants' demonstrable orientations, an undertaking with more general implications for the study of social action. (shrink)

Compiled by an archaeologist and philosopher of science, Science at the Frontiers: Perspectives on the History and Philosophy of Science supplements current literature in the history and philosophy of science with essays approaching the traditional problems of the field from new perspectives and highlighting disciplines usually overlooked by the canon. William H. Krieger brings together scientists from a number of disciplines to answer these questions and more in a volume appropriate for both students and academics in the field.

Claims of progress in our ethical or moral beliefs and practices—as well as claims to ethical or moral regression—are commonplace in American social and political conversation. Often, such commentary involves a lamenting of the decline of “traditional” values in contemporary society or alternatively a rejoicing in the ways that we appear to have overcome prior prejudicial values. In this dissertation, I am concerned with the notions of progress and improvement that underlie such commonsense judgments. At a minimum, ethical progress requires (...) the idea that some values or practices are better than others and hence that replacing some beliefs or practices with others can be a genuine improvement. Taking inspiration from the ethical works of John Dewey, I sketch an account of evaluative progress that conceives of this sort of improvement in ethical beliefs or practices in terms of problem-resolving. On my view, resolving a problem involves both offering an adequate conception of the problem and finding a problem-solution which lives up to the world and to the values we reflectively endorse. On my account, resolving problems is not simply a matter of finding the best means to a fixed end; rather, I conceive of problem-resolving as a dynamic process in which ends themselves are typically in flux. The sort of “dynamic deliberation” I have in mind, then, goes beyond mere instrumental reasoning, by not only allowing us to recognize conflicts between ends or means to ends, but in also providing a way to rationally revise or reject ends. Finally, in order for this sort of problem-resolving to make good on the idea of genuine improvement or progress, the process of solving problems must involve some sense of objectivity. I offer a procedural account of objectivity that emphasizes the role of the world in constraining our inquiry, involves a naturalization of ethical epistemology, and allows for objective inquiry to be undertaken by an individual or a community. (shrink)

Miguel de Cervantès a ouvert le dossier des rapports de « la vérité » avec le « réel », appliquant à cette question toute sa puissance visionnaire. Dans au moins deux de ses œuvres, il compose une approche très originale de ce questionnement : Le Retable des Merveilles, joué longtemps avant sa date de publication en 1615, et le fameux Don Quichotte. Le réel est-il « vrai » ou répond-il d’une construction mentale confinant à la folie? Le Retable, par la (...) mise en scène hallucinatoire de la pseudo-réalité suggérée, dénonce l’emprise du pouvoir politique sur l’imaginaire collectif, soumis à la domestication qu’impose le Saint-Office, tandis que le Quichotte, irrémédiablement placé sous la direction de la « doctrine dulcinéenne », brave l’oppression du système inquisitorial en créant sa propre épistémologie fondée sur un « code ». En matière de vérité, comme le dit le Chevalier de Lions, ne s’agit-il pas de « peser la chose et la mettre à son vrai point »? Aussi, dans ces deux œuvres, le lecteur est-il constamment invité à transcender toute lecture littéraliste, à surplomber la quiétude des banalisations indéfiniment répétées, pour découvrir ce qui constitue l’épistémologie quichottienne, libératrice du sens. Et si ce « point de vérité » se trouvait précisément dans le nom du Quichotte, audible en une langue bannie de la Péninsule en 1492 dont l’auteur semble être un fin connaisseur? L’histoire du Quichotte devient alors l’histoire de la vérité en mouvement, accompagnée de la grâce tutélaire de Dulcinée, que le lecteur est appelé à suivre, peut-être même à rattraper, pour mieux comprendre combien le réel se code selon une haute folie que le rationalisme ne rejoint pas. (shrink)

La relation d'identité est-elle univoque, ou est-elle au contraire relative au concept sous lequel le jugement est énoncé? Depuis quelques années, parmi les philosophes anglo-américains, partisans et adversaires de la thèse que l'on a appelée « la relativité de l'identité », se sont affrontés sur ce point.

Despite much research on the relationship between awareness and dementia little can be concluded concerning their relationship and the role of other factors. It is likely that studies capture different phenomena of awareness. This study aimed at identifying and delineating such variation by analysing data from three questionnaires obtained during the longitudinal study of awareness in 101 people with early-stage dementia. The data concerned awareness in relation to memory, activities of daily living and socio-emotional function. Significant differences in patterns of (...) discrepancies were obtained. This suggests that the awareness phenomena involved were structurally different; and that, in turn, this may reflect variation in the intrinsic linking between awareness and its ‘object’ . The identification of such differences is necessary so that appropriate methodologies can be applied to the study of awareness in different contexts. (shrink)

La logique intervient doublement dans les discussions sur l'identité personnelle. D'une part, certaines théories de l’identité personnelle ont été critiquées pour ne pas respecter les propriétés logiques de l’identité, d'autre part, l’identité personnelle a été présentée comme un contreexemple à Ia logique de l’identité, justifiant une révision radicale de celle-ci.Ainsi, Ia logique de l’identité est le garde fou des théories de l’identité personnelle et l’identité personnelle est Ia pierre d'achoppement de Ia théorie logique de l’identité.L’identité logique est caractérisée par le (...) fait d'être une relation d'équivalence, et par le principe de substitutivité. Or certaines situations comme par exemple les cas de dedoublement de personnalité, semblent déroger à ce principe. Si l'on peut dire que a et b sont le même homme mais pas Ia même personne, alors le principe, selon lequel si deux individus sont identiques ce qui est prédicable de l'un est prédicable de l'autre, ne s'applique plus. (shrink)

Daoist Identity is an exploration of the various means by which Daoists over the centuries have created an identity for themselves. Using modern sociological studies of identity formation as its foundation, it brings together a representative sample of in-depth analyses by eminent American and Japanese scholars in the field. The discussion begins with critical examinations of the ways identity was found among the early movements of the Way of Great Peace and the Celestial Masters. The role of sacred texts and (...) literary culture in Daoist identity formation is discussed. The volume then focuses on lineage formation and the increasing role of popular religious practices, such as spirit-writing, in modern Daoism since the Song dynasty. Finally it discusses the Daoist adaptation and reinterpretation of Buddhist rites, such as the feeding of souls in hell and the use of ritual gestures, and the changes made in contemporary Daoism in relation to traditional rites and popular practices. Contributors: Asano Haruji, Suzanne Cahill, M. Csikszentmihalyi, Edward L. Davis, Terry F. Kleeman, Livia Kohn, Mabuchi Masaya, Maruyama Hiroshi, Mitamura Keiko, Mori Yuria, Peter Nickerson, Charles D. Orzech, Harold D. Roth, Shiga Ichiko, Tsuchiya Masaaki. (shrink)

The Anthropocene, as a geological and biological fact, is a baroque moment insofar as it is the meeting with an uncertain outcome between two irreconcilable truths. The truth hitherto considered as such, classic, is put in doubt by another truth, without this one being able to impose itself. The awareness of this confrontation, irreconcilable for the moment, favors in the human species a spectacular and rhetorical political action, that is to say baroque.

Daoist Identity is an exploration of the various means by which Daoists over the centuries have created an identity for themselves. Using modern sociological studies of identity formation as its foundation, it brings together a representative sample of in-depth analyses by eminent American and Japanese scholars in the field. The discussion begins with critical examinations of the ways identity was found among the early movements of the Way of Great Peace and the Celestial Masters. The role of sacred texts and (...) literary culture in Daoist identity formation is discussed. The volume then focuses on lineage formation and the increasing role of popular religious practices, such as spirit-writing, in modern Daoism since the Song dynasty. Finally it discusses the Daoist adaptation and reinterpretation of Buddhist rites, such as the feeding of souls in hell and the use of ritual gestures, and the changes made in contemporary Daoism in relation to traditional rites and popular practices. Contributors: Asano Haruji, Suzanne Cahill, M. Csikszentmihalyi, Edward L. Davis, Terry F. Kleeman, Livia Kohn, Mabuchi Masaya, Maruyama Hiroshi, Mitamura Keiko, Mori Yuria, Peter Nickerson, Charles D. Orzech, Harold D. Roth, Shiga Ichiko, Tsuchiya Masaaki. (shrink)

In this study, we take up L. S. Vygotsky’s challenge to study learning and development in terms of categories, irreducible units that preserve the characteristics of the whole. One such category is experiencing [pereživanie], a process that integrates over the relation of person and environment. Using a case study from Iceland, we theorize the process of “becoming as a teacher-in-a-village school” in terms of experiencing [pereživanie]. The case describes a stage of development in the life of a person who becomes (...) a teacher and then experiences a developmental trajectory very different from his previous life as a fisherman. This is an aspect of teacher education that is hardly described in the teacher education literature which tend to be concerned with events after a person has entered a professional program or after a person has begun teaching. We discuss the implications of taking experiencing [pereživanie] as the developmental unit for theory and the practice of teacher education and development. (shrink)

Knowing as having the right to be sure, by A. J. Ayer.--Knowledge and belief, by N. Malcolm.--Is justified true belief knowledge? By E. L. Gettier.--The foundation of empirical statements, by R. M. Chisholm.--Knowledge, truth, and evidence, by K. Lehrer.--A causal theory of knowing, by A. I. Goldman.--The explication of 'X knows that p', by B. Skyrms.--An analysis of factual knowledge, by P. Unger.--Why I know so much more than you do, by W. W. Rozeboom.--Does knowing imply believing? By J. Harrison.--Knowledge, (...) by examples, by C. Radford.--The logic of knowing, by R. M. Chisholm.--Bibliography (p. 221-224). (shrink)