Ender’s Game, Orson Scott Card’s award-winning 1985 novel, has been discovered and rediscovered by generations of science fiction fans, even being adopted as reading by the U.S. Marine Corps. Ender's Game and its sequels explore rich themes — the violence and cruelty of children, the role of empathy in war, and the balance of individual dignity and the social good — with compelling elements of a coming-of-age story. Ender’s Game and Philosophy brings together over 30 philosophers (...) to engage in wide-ranging discussion on issues such as: the justifiability of pre-emptive strikes; how Ender’s disconnected and dispassionate violence is mirrored in today’s drone warfare; whether the end of saving the species can justify the most brutal means; the justifiability of lies and deception in wartime, and how military schools produce training in virtue. The authors of Ender’s Game and Philosophy challenge readers to confront the challenges that Ender’s Game presents, bringing new insights to the idea of a just war, the virtues of the soldier, the nature of childhood, and the serious work of playing games. (shrink)

Ender’s Game, Orson Scott Card’s award-winning 1985 novel, has been discovered and rediscovered by generations of science fiction fans, even being adopted as reading by the U.S. Marine Corps. Ender's Game and its sequels explore rich themes — the violence and cruelty of children, the role of empathy in war, and the balance of individual dignity and the social good — with compelling elements of a coming-of-age story. Ender’s Game and Philosophy brings together over 30 philosophers (...) to engage in wide-ranging discussion on issues such as: the justifiability of pre-emptive strikes; how Ender’s disconnected and dispassionate violence is mirrored in today’s drone warfare; whether the end of saving the species can justify the most brutal means; the justifiability of lies and deception in wartime, and how military schools produce training in virtue. The authors of Ender’s Game and Philosophy challenge readers to confront the challenges that Ender’s Game presents, bringing new insights to the idea of a just war, the virtues of the soldier, the nature of childhood, and the serious work of playing games. (shrink)

A threat to humanity portending the end of our species lurks in the cold recesses of space. Our only hope is an eleven-year-old boy. Celebrating the long-awaited release of the movie adaptation of Orson Scott Card’s novel about highly trained child geniuses fighting a race of invading aliens, this collection of original essays probes key philosophical questions raised in the narrative, including the ethics of child soldiers, politics on the internet, and the morality of war and genocide. Original essays dissect (...) the diverse philosophical questions raised in Card’s best-selling sci-fi classic, winner of the Nebula and Hugo Awards and which has been translated in 29 languages Publication coincides with planned release of major motion picture adaptation of _Ender’s Game_ starring Asa Butterfield and Harrison Ford Treats a wealth of core contemporary issues in morality and ethics, including child soldiers, the best kind of education and the use and misuse of global communications for political purposes A stand-out addition to the Blackwell Philosophy and Pop Culture series. (shrink)

Given the portion of his life spent at military schools, it is striking that Ender and his peers apparently never study military ethics. The ethical lessons Ender and his peers might have learned are so obviously relevant to operations against the buggers that you cannot help but ask how the I.F.'s leadership could have failed to teach military ethics at all. This chapter presents some highlights of Western thinking on the ethics of war and analyzes Ender's education and actions (...) in light of those moral traditions. Ender's Game teaches powerful lessons for students of just war theory and the just war tradition because it asks questions that matter to everyone, from national decision‐makers all the way down to individual soldiers. Genocide and xenocide are extreme in their quantity of killing, but not necessarily in their moral magnitude. (shrink)

To understand political power it's necessary to comprehend why individuals and entire nations make the choices they do. Two influential approaches to understanding the intentions behind human behavior are known as realism and liberalism. Neoliberalism developed in response to the charge that liberalism represented an overly utopian view of the world. To explain whether cooperation or conflict should be expected between two parties, international relations scholars often try to calculate costs and benefits of either strategy. Among the most famous of (...) their scenarios is the “Prisoner's Dilemma”. In the case of Ender's Game, the humans and buggers face a dilemma about whether or not to cooperate with one another or defect, which means fighting a war for survival. The dilemma for Ender and the I.F. is complicated by the fact that there seems to be no possibility of communication between humans and buggers. (shrink)

At the climax of Ender's Game, we see Ender exhausted and at wit's end. Sorting out the mess of who is actually responsible for what is difficult–we feel conflicted about the whole thing, just as Ender does. In this chapter, Aristotle helps us make sense of responsibility and voluntary action and considers whether a person can be responsible for something that he or she did not cause. It looks at why we should care about whether a fictional character (...) is responsible and consider an alternative notion of responsibility that explains Ender's post‐xenocide actions as Speaker for the Dead. The chapter first establishes what moral responsibility is and then contrasts moral responsibility with causal responsibility. He is not to blame for the destruction of the buggers, he does what he can to try to make things right. (shrink)

Toward the end of Ender's Game, after the manipulations of the Battle School officials stand exposed, Ender Wiggin must face the terrible consequences of what has really been going on during the last simulation. In the spirit of diplomacy, political leaders decide that Ender will not return home, since his presence on Earth could spark a war. Instead, he will be part of the pioneering groups launched out into space to explore and to establish settlements on the “bugger (...) worlds.” We gradually realize that Ender has another destiny‐revealed through the significant philotic connection that the Formic hive‐queen has made with him‐the new role of Speaker for the Dead. The special nature of his connection with the buggers is the real reason Ender cannot go home. In searching for a way to bring back the Formics, Ender has to establish a new community. (shrink)

Ender's Game explains how Peter and Valentine Wiggin use their world's online nets to get weighty political influence. Peter and Valentine earn money from their online writing, get invited to important discussions, and learn more than the average citizen about political matters. And they continue to build the influence of Locke and Demosthenes, in a public arena. Anonymous is an Internet entity very much like Locke and Demosthenes in the sense that average users are listening to Anonymous without (...) knowing whose views Anonymous represents. The thread running through this chapter is that there's a larger problem than anonymity with virtual politics: it's how to maintain freedom in both worlds. Peter and Valentine used virtual identities on the net to end Earth's dangerous political situation in Ender's Game, but of course, that's only fiction. (shrink)

Ender's Game, at face value, is a story about a young yet mature and extraordinarily gifted boy manipulated into saving the world. At another level, though, Ender's story raises ethical questions about war, leadership, and character. Perhaps the most important thing about the story is what it says about the virtues that make for good leadership. This chapter looks at Ender's story through the eyes of Plato and Aristotle, two philosophers deeply concerned with the virtues of (...) leadership. Plato's concept of virtue rests on two ideas: his analogy between the three‐part human soul and the state, and his four cardinal virtues: wisdom, courage, temperance, and justice. Aristotle's virtues fall into two broad categories: intellectual and moral. Intellectual virtues sharpen our capacity to reason, whereas moral virtues order the “passive” part of the soul that only acts rationally by following the lead of others. (shrink)

Ender Wiggin spends much of Ender's Game playing games of one sort or another. These range from simple role‐playing games with his siblings (“buggers and astronauts”), to battleroom contests, to the strange free play Giant's Drink video game in which he must kill a giant and confront his deepest fears. This chapter examines the role that games play in Ender's development as both a military commander and as a human being. It considers a number of interrelated (...) questions: What is a game? Is it really appropriate to call Battle School activities “games,” given how serious they are? What is the relationship between a good game and the development of a good person?. (shrink)

Only by presenting war as a game was the I.F. able to get brilliant children— Ender in particular—to accomplish its military tasks. Representing war as a game is a common, effective misrepresentation that allows otherwise moral human beings to commit the inhumane violence war requires. This chapter explores the masquerade of war as a game and how it manipulates human psychology to effectively accomplish destructive goals. It looks at philosophy, psychology, and sociology to illuminate the I.F. High (...) Command's strategy of using child's play to destroy an alien race, and thereby save humanity. To save the human race, Ender deceives himself into believing war games are but child's play, that starships are mere points of light, and that an entire alien planet is mere pixels. (shrink)

To successfully transform Ender Wiggin from a bright six‐year‐old child into the most effective military strategist and space commander the world had ever known, teachers at the Battle School needed to teach him to discipline himself to think and behave like a soldier. In Ender's Game the International Fleet's Battle School subjected children to a rigorous and grueling educational program. This put the Battle School's administrators and teachers in an incredibly powerful position: they had the unilateral power to (...) determine what knowledge and skills were necessary to be a successful soldier. The work of French philosopher Michel Foucault is invaluable in showing how power and knowledge are interdependent in governing the I.F.'s soldiers and in teaching them to be self‐governing at the I.F.'s Battle School, which mirrors the Panopticon. (shrink)

This chapter of Ender's Game addresses two questions. First, are Ender's killings of Stilson and Bonzo morally permissible? He destroys them both and robs their families of them. Could this ever be morally permissible? Second, is Ender morally responsible for the consequences of his actions? Ender blames himself for the destruction of the buggers, but would he have done the same thing if he had known it was all for real? Perhaps by allowing the I.F. to train (...) him for this purpose, he had always intended to do it. Of course, Ender is not the only one involved here: maybe the International Fleet Command is responsible for the consequences of Ender's actions. After all, they unquestionably manipulate and structure Ender's surroundings, and clearly, it is the I.F. that intends for the buggers to die‐even if Ender does not. (shrink)

Developed in the mid‐twentieth century, game theory is a mathematical discipline that now drives fields as diverse as warfare, economics, evolutionary theory, and foreign policy. This chapter explores the importance of understanding others to Ender's military brilliance. For Ender, this understanding was not merely intellectual, but also emotional. The chapter also shows how Ender's instinctive ability to understand his enemies places him in a prime position, according to game theory, to redefine the game to create (...) a path to victory. This is the lesson that Ender's Game teaches about how to find a path to victory even when one doesn't seem to exist. For Ender, at least, it seems that sympathy, empathy, and love are not fundamentally different. Instead, they lie on a continuum. Love and sympathy, experienced simultaneously, allow empathy. (shrink)

Ender's tortured conscience is an illustration of the moral importance of following principles of just war theory—the “unspoken rules of manly warfare”—and their apparent tension with the demands of war and survival. This chapter talks about the ethics of conflict in Ender's various games—his battles and wars. It asks, was justice served in the Third Invasion and destruction of the bugger worlds, the event that came to be called the xenocide. Ender's life is actually a testimony to (...) the just war axiom that all people desire peace. In the tradition of just war theory, there are five principles that lay out the requirements of jus ad bellum, or how to go to war in an ethical way. They include just cause, legitimate authority, right intention, probability of success, and last resort. Ender's strategy is always to use devastating force to incapacitate the enemy. (shrink)

According to the Chinese military philosopher Sunzi, a military commander's actions must be “formless.” Ender Wiggin, in Ender's Game, displays this formlessness in the fact that when we try to analyze his actions we are left with a sense of confusion about his reasoning. Sunzi advocates tactics including strengthening the martial spirit of your own soldiers through rewards and punishments, targeting the enemy's martial spirit through tricks, exploiting their fear and anger to inspire or sap their abilities, and (...) outwitting the opponent through a mix of orthodox and unorthodox maneuvers. Sunzi stressed the importance of psychological self‐control, unfeeling and cold analysis driven by practical considerations, and adroit maneuvering of soldiers and formations on the battlefield. This chapter demonstrates how Ender's own military decisions can be illuminated by the writings of Sunzi and other seminal Asian philosophers like Confucius and Laozi. By these standards, Ender qualifies as a military genius. (shrink)

This chapter draws on Schelling's insights about evil to show that the reason we find Ender's Game so disturbing is that it points to unnerving facts about our own lives. One thing that Schelling can help us to notice is that by becoming a selfish monster, Ender passes through an essential phase in his moral development. Card's Ender's Game is disturbing not only because of what its protagonist does and the manipulation that led him to it. (...) It's discomfiting because it points to something all suspect about us: that our freedom is really a product of forces that can't detect or even imagine. Ender's Game is thus revealed as a meditation on the interplay of freedom and fate that defines all of our lives. (shrink)

Life's hard when you're the last hope for humanity. Andrew “Ender” Wiggin is beaten up, socially isolated, lied to, spied on, manipulated, and almost murdered. Colonel Hyrum Graff, principal of the Battle School, takes care to “surround him with enemies all the time,” commanding that “his isolation can't be broken. Ender does nothing to bring this hellish existence on himself. Ender's Game raises difficult moral questions. The naïve response would be to answer both questions, “Never,” unless people are (...) incompetent to decide for themselves. People are tools in that they have no value over and above their ability to bring about the desired consequences. Ender's Game is a tragedy in which dedicated individuals like Colonel Graff and Ender Wiggin give their all to do their duty. (shrink)

[First paragraph]: Believe it or not, it’s no exaggeration to say that Ender’s Game has been the most transformative book of my life. In fact, when I first read it, at the age of fifteen, it almost single-handedly initiated a crisis of faith in me that ended up lasting for eight long years. The reason that it was able to do so is that it is positively full of important philosophical ideas (a fact attested to by the very existence (...) of this volume and its many essays). It should come as no surprise to fellow science fiction fans—and especially fans of Ender’s Game in particular—that science fiction is full to bursting with philosophical ideas. But the skeptical reader need not fear; in this case, at least, you don’t have to take my word for it. Orson Scott Card’s 1991 edition of Ender’s Game mentions his master’s degree in literature, and that all “the layers of meaning are there to be decoded, if you like to play the game of literary criticism.” So if you think you might have found a hidden layer of meaning in Ender’s Game, it’s a lot less likely that he or she is just crazy, and a lot more likely that there really is some hidden meaning there—and maybe even one that Card himself consciously put there to be found! (shrink)

This chapter considers what Ender's experiences tell us about the differences between liberal education, vocational training, critical inquiry, and that elusive matter of freedom in, and as a result of education. Specifically, the chapter addresses the following questions: Does everyone need a liberal education? Are schools training grounds for the workplace? And finally, is critical inquiry essential to being an educated person? Ender does get a kind of liberal education with three core aspects. First, in terms of comprehension and (...) performance, Ender learns about military history, military tactics, and strategic‐oriented mathematical calculations in the classroom. Second, he develops problem‐solving skills in the cyber‐reality of the computer game, the Giant's Drink. Third, in terms of interactive performance and cognition, Ender learns about hand‐to‐hand combat and command in the simulated war games of the battleroom. Ender's Game illustrates just how different views of pedagogy can intermingle and conflict with one another. (shrink)

Ender, in Ender's Game, seems to be more a superhuman or a god than a normal human being. Colonel Graff structures Ender's life to support Ender's maturation into a superman. A focus on the power of the human will—over oneself or over another—frames the story of Ender. Ender occupies a middle position between Peter and the buggers, who share a hive mind. His development fleshes out insights that Aristotle had about friendship and humanity over two thousand (...) years ago. The fact that the queen is able to communicate with Ender establishes a form of “political” community between them in Aristotle's sense. The real heart of the story lies in the truth about human nature that Aristotle realized long ago: that friendship is necessary for human life and human beings are political animals, not solitary supermen. (shrink)

This chapter talks about the war between the Formics, a seemingly malevolent species of aliens, and humans in the Ender's Game. The great tragedy of the violence that erupted from the Human/Formic war was the result of two deep misunderstandings. The Formics not only failed to grasp the capabilities of humanity, but humanity also deeply misunderstood the creatures that they would come to nickname “buggers.” These misunderstandings may have resulted from what is sometimes called “cultural incommensurability.” The chapter (...) relates that what is most important about Ender is not merely his ability to understand his “enemy,” but his ability to love them. He is able to harness the sympathies of the humans and change their minds about the buggers. Along with the Formic hive‐ queen, Ender now occupies the space in between the two conceptual schemes—a space he can never retreat from—and has begun translating their meanings. (shrink)

Ender Wiggins, the title character of Ender’s Game, spends much of the book playing games of one sort or another. These games range from simple role-playing games with his siblings (“buggers and astronauts”) to battle room contests to a strange fantasy game in which he must kill a giant and confront his deepest fears. Finally, at the end of the book, Ender and his Battle School classmates play one final “game” that leads to them (unknowingly) destroying the (...) bugger homeworld and wiping out nearly the entire species. The games that Ender plays undoubtedly prove crucial to his development as a military commander. It is worth asking, however, whether these games help Ender develop into a morally good person—a person who takes seriously the concerns and interests of other people. This question is one with deep relevance for our own lives, since games and sports play a major role in shaping the way the both children and adults approach the world. In this essay, I'll take a closer look at the role that games play in Ender's moral development. I'll begin by offering a preliminary definition of game, according to which games are a specific type of goal-directed, rule governed activity. I’ll then consider how games relate to play, which is a sort of activity done for its own sake. These distinctions will be fleshed out with examples taken from the book, which clearly demonstrate that not every game is a type of play. I'll then discuss the impact that games have on Ender's moral character—the combination of qualities that lead him to make good (or bad) moral choices in his life outside of game-playing. I'll argue that Ender's experiences show that the relationship between good games and the development of good character Is a complex one, and that there is certainly no guarantee that a well-designed, challenging game will be the sort of activity that builds good character. I'll conclude by briefly discussing the lessons that Ender's games have for the more mundane games that most of us are used to playing. (shrink)

contents -/- ONT vol 1 i. short review: Beyond the Black Rainbow ii. as you die, hold one thought iii. short review: LA JETÉE -/- ONT vol 2 i. maya means ii. short review: SANS SOLEIL iii. vocab iv. eros has an underside v. short review: In the Mood for Love -/- ONT vol 3 i. weed weakens / compels me ii. an Ender's Game after-party iii. playroom is a realm of the dead iv. a precise german History (...) v. short review: STATUES ALSO DIE vi. Kenneth Clark, curator for Fascism vii. a protest poem, in industry lit viii. Lawrence and the English Romance -/- ONT vol 4 i. short review: The Eyes of Tammy Faye ii. vR is efficient R iii. all thru Asia, robes for monks iv. same of God, and of the one God sent v. i thought of the Messiah / muse would be vi. conscience is strong vii. a monk's exalted end -/- ONT vol 5 -/- i. for Shakespeare's Richard the Third ii. the truth is i pass over so many words iii. the boori nazar / nadhar iv. i've awe for jihaad v. short review: Hail, Caesar! vi. a minute of Nothing, gone from YouTube vii. we were rivalrous friends, again viii. my bardo pdf ix. within i'm a weak old mandarin -/- ONT vol 6 i. short review: The Intern ii. the confusion of Chinatown iii. we'll remember water, in Theology iv. Respironics versus ResMed v. i'd bet my life for what vi. the Mad Max deity vii. they'd kill my rat, not heal him -/- ONT vol 7 i. Austen would eroticize all life ii. Merchant/Ivory, a name oddly right iii. Ellie Arroway / Agent Starling iv. abattoir / l’abattoir / laboratoire v. von Neumann's brain an anomaly vi. was terrified of death, delighted in the a-bomb vii. the Greatest Brain is variously named -/- ONT vol 8 i. the day they shot the sacrifice ii. Yay or Nay, on Animal Testing iii. an ought is an is / an is is an ought iv. Behaviorism is for zombies v. a finding from the neuro-lab, on empathy vi. i’ve never had discernible abs vii. a cowardice i'm assenting to perpetually -/- ONT vol 9 i. Day of the Locust / Triffids ii. we're wide on a Paramount soundstage iii. HOLLYWOOD, an ecologic history iv. yet one more site of end-time art v. he's "a bookworm with bulging lobes" vi. apartment is my state of being apart vii. enlightenment means a weight's release -/- ONT lates and xtras i. re Gödel's ontological argument ii. deep in pi's numeric noise iii. from Nothing, something iv. endless in the wrong direction, tragic v. they give you all Eternity to answer vi. what of God's mercy? vii. informed consent and prayer viii. i won't live on. a deed i've done may ix. my selective memory x. Janus means: in close-up foam, two faces xi. a liveable world is a readable world xii. what Supervenes from this? xiii. at each extreme our naming is anachronism xiv. Cat is a collapsing of the wave-function xv. diminishing returns in the history of Experiment xvi. all those undershared Nobels xvii. ice preserves the Cold from heat xviii. a desert spreads xix. Pinker's wit, on jokes xx. Rome surrounds St. Paul / Paul is now the center xxi. each is a gathering Ministry xxii. white boy shot execution-style xxiii. the McDonald's Statement of Claim xxiv. first & last: Don Quixote / Ulysses xxv. The Summer of Rave xxvi. this electro is intrinsically anonymous xxvii. all thru Asia, Drake-Rihanna xxviii. WHO IS BETTER: PLATON OR KANT? (shrink)

It is a problem in philosophy how the mind understands nature. How the results of observations come together in a meaningful form. Kant suggests a priori categories for this problem. According to him in the absence of the categories, the objects and phenomena that we perceive are in a relatively independent heap. A priori categories bring those independent pieces of observation together in an organized and meaningful form. Durkheim accepts Kant’s approach to a priori categories, however, he suggests a social (...) origin for them. Durkheim’s attempt to explain the social origin of the categories results in differences in the number and content of a priori categories that Kant suggested. Durkheim’s suggestion changes into general concepts that act as social facts which lead to individuals’ thoughts. (shrink)

In Western thinking, the tradition of the argument for the existence of God beganwith Plato and Aristotle. It was carried forward in medieval scholasticism,eminently in Aquinas‟s so-called quinque viae, and reached its peak in modernphilosophy. To date approximately 1850 different proofs for the existence of Godare known. The most frequently represented and well-known types of proofs arethe ontological, cosmological, teleological and the moral or deontological type,referring respectively to the arguments of Anselm, Aquinas , and Kant. In this paper I will (...) discuss the development of modernphilosophical proofs, from Descartes‟s and Spinoza‟s ontological arguments,through, Leibniz‟s cosmological argument to Swinburne‟s revision of Leibniz. (shrink)

In the 1970s, Robin Giles introduced a game combining Lorenzen-style dialogue rules with a simple scheme for betting on the truth of atomic statements, and showed that the existence of winning strategies for the game corresponds to the validity of formulas in Łukasiewicz logic. In this paper, it is shown that ‘disjunctive strategies’ for Giles’s game, combining ordinary strategies for all instances of the game played on the same formula, may be interpreted as derivations in a (...) corresponding proof system. In particular, such strategies mirror derivations in a hypersequent calculus developed in recent work on the proof theory of Łukasiewicz logic. (shrink)

Growing concern has been expressed that we have entered a “post-truth” era in which each of us willfully believes whatever we choose, aided and abetted by alternative and social media that spin alternative realities for boutique consumption. A prime example of the belief in alternative realities is said to be acceptance of “conspiracy theories”—a term that is often used as a pejorative to indict claims of conspiracy that are so obviously absurd that only the unhinged could believe them. The epistemological (...) standard often involved in this indictment, however—the standard of “obvious” falsity—invites subjectivity in its application, because what is obviously false to one person can be common sense to another. This is not just a truism; considerable research suggests that people’s political beliefs, in general, and their acceptance or rejection of conspiracy theories in particular, tends in large part to be determined by partisan, ideological, and other priors. (shrink)

Çalışmanın konusunu Seyyid Burhaneddin’de ahlakî arınmanın incelenmesi teşkil etmektedir. İnceleme üç temel soru çerçevesinde yürütülür. İlk soru, kirlerin neler olduğu ve nelerin bu kirlerden arındırılması gerektiğine yöneliktir. Bu bağlamda Seyyid Burhaneddin’in beden, dünya, nefs, gönül, can, ruh vb. hususlarla alakalı görüşleri ele alınmaktadır. Diğer bir soru ise söz konusu arınmanın nasıl gerçekleştirileceğine ilişkindir ki Seyyid Burhaneddin’in mücahede, riyazat, söz, bilgi gibi kavramlara dair görüşleri doğrultusunda bir yanıt verilmeye çalışılır. Arınmanın ve buna binaen yetkinleşmenin sonucu kişinin ulaşacağı mertebe ne olacaktır? Son (...) olarak da bu soru çerçevesinde Seyyid Burhaneddin’in düşüncelerinin değerlendirilmesine çalışılmakta ve insanın beka ve ebediyete kavuşması ve namütenahi bir biçimde Allah’ta seyredişi ele alınmaktadır. (shrink)

Inspired by a mathematical ecology of thearre (M. Dinu) and the eco-grammar systems (E. Csuhaj-Varju et al.), this paper gives a brief analysis of simple cellular automata games in order to demonstrate their primary semiotic features. In particular, the behaviour of configurations in Conway's game of life is compared to several general features of Uexküll's concept of Umwelt. It is concluded that ecological processes have a fundamental semiotic dimension.

The Political Economy of Terrorism presents a widely accessible political economy approach to the study of terrorism. It applies economic methodology – theoretical and empirical – combined with political analysis and realities to the study of domestic and transnational terrorism. In so doing, the book provides both a qualitative and quantitative investigation of terrorism in a balanced up-to-date presentation that informs students, policy makers, researchers and the general reader of the current state of knowledge. Included are historical aspects, a discussion (...) of watershed events, the rise of modern-day terrorism, examination of current trends, the dilemma of liberal democracies, evaluation of counterterrorism, analysis of hostage incidents and much more. The new edition expands coverage of every chapter, adds a new chapter on terrorist network structures and organization, accounts for changes in the Department of Homeland Security and the USA Patriot Act and insurance against terrorism. Rational-actor models of terrorist and government behavior and game-theoretic analysis are presented for readers with no prior theoretical training. Where relevant, the authors display graphs using data from International Terrorism: Attributes of Terrorist Events, the Global Terrorism Database, and other public-access data sets. (shrink)

A noção de scientia mundi em Bernardo de Claraval lem um fundamento bíblico e uma conotação claramente pejorativa. Trata-se de um conhecimento que conduz à vaidade e, neste sentido, representa o conhecimento daqueles que são moralmente maus. Na sua teologia, inspirada em Paulo, Bernardo opõe a esta sabedoria negativamente qualificada do mundo a sabedoria de Deus a qual é idêntica com Cristo (sapientia Dei). Esta sabedoria é caracterizada pelos atributos da santidade e da paz. Os efeitos, dados por Deus, desta (...) sabedoria essencialmente divina podem também ser vistos na sabedoria do ser humano sábio e justo. Esta sabedoria consiste no conhecimento que é requerido para a actualização do amor de Deus e do amor do próximo e, por isso, é necessária para a salvaçãto do ser humano. /// Bernard of Clairvaux's understanding of scientia mundi is founded in the Bible and obviously is pejorative. It is a knowledge that leads to vanity. This is why it is the knowledge of the morally bad. In his theology, inspired by Paul, Bernard opposes to this negatively qualified wisdom of the world the wisdom of God that is identical with Christ (sapientia Dei). This wisdom is characterized by saintliness and peacefulness. The Godgiven effects of this essentially divine wisdom can also be seen in the wisdom of the wise and just human being. This wisdom consists in the knowledge that is required for the actualisation of the love of God and of the love of the neighbour and is thus necessary for the salvation of the human being. (shrink)

Schmidt’s game and other similar intersection games have played an important role in recent years in applications to number theory, dynamics, and Diophantine approximation theory. These games are real games, that is, games in which the players make moves from a complete separable metric space. The determinacy of these games trivially follows from the axiom of determinacy for real games, $\mathsf {AD}_{\mathbb R}$, which is a much stronger axiom than that asserting all integer games are determined, $\mathsf {AD}$. One (...) of our main results is a general theorem which under the hypothesis $\mathsf {AD}$ implies the determinacy of intersection games which have a property allowing strategies to be simplified. In particular, we show that Schmidt’s $(\alpha,\beta,\rho )$ game on $\mathbb R$ is determined from $\mathsf {AD}$ alone, but on $\mathbb R^n$ for $n \geq 3$ we show that $\mathsf {AD}$ does not imply the determinacy of this game. We then give an application of simple strategies and prove that the winning player in Schmidt’s $(\alpha, \beta, \rho )$ game on $\mathbb {R}$ has a winning positional strategy, without appealing to the axiom of choice. We also prove several other results specifically related to the determinacy of Schmidt’s game. These results highlight the obstacles in obtaining the determinacy of Schmidt’s game from $\mathsf {AD}$. (shrink)

We argue that pedagogic authority relies on love, which is misunderstood if seen as a matter of actions and subjects. Love is based not on finite subjects and objects existing in Euclidean space and linear time, but, rather, on the non-finite ontology, space and time of relations. Loving authority is a matter of calling and vocation, arising from the spontaneous and simultaneous call-and-response of a lively relation. We make this argument through a reading of Buber’s I–You relation and Murdoch’ s (...) account of the responsiveness of ascetic discipline. In presenting this analysis, we draw upon a case study from a research project on Australian teachers and students. (shrink)

It's Game Time!: Games to Enhance Classroom Learning enables the teacher to decide when and how to use games to effectively complement their teaching philosophy and style to meet the needs of their students by providing over 40 games that can be used in any class at any level.

ArgumentCultivated by a number of writers and studied by psychologists, the phenomenon of déjà vu is an invention of the nineteenth century and is part of a broader exploration of how the mind experiences memory and time. Thus this typically benign mental aberration provides an entry-point into the mechanisms that preside over the regulation of the flow of consciousness. The theories of the mind developed recently by neuroscientists help us understand, meanwhile, why investigations into this mental “event” necessarily invoke concepts (...) of representation and narrative. In fact, our increasingly sophisticated models for processes of memory and perception depend on literary representations. This article relies on the paramnesiac writings of Gérard de Nerval, seen through the lens of Proust's analysis, to argue that a consideration of the aesthetic and representational features of déjà-vu can bring us closer to solving the epistemological challenges we face in studying this phenomenon.For Gregory T. Polletta. (shrink)

This essay intends to contribute to the history of the ideas of omnipresence and infinity as two related attributes of God in the theology of the Latin Church Fathers and in the philosophical and theological thinking of the early Middle Ages. The classical Christian doctrine of the infinite presence of God was developed within the early Latin context by Hilarius of Poitiers and foremost by Augustine, who set forth the unique omnipresence of God through the formula that God is «wholly (...) everywhere in himself». Gregory the Great expanded upon this formula and passed it on to the early Middle Ages. Boethius comprehended the omnipresence of God primarily as his omniscience and defined his timeless presence - his eternity - as the simultaneously entire and perfect possession of unlimited life. While Eriugena's comprehension of the omnipresence of God is mostly rooted in Maximus Confessor's doctrine of God's omnipresence, his teaching of the essential infinity of God is quite original. The clearly most important contribution to the history of the omnipresence and infinity of God in the early Middle Ages was made by Anselm of Canterbury in chapters 20-24 of his Monologion, in chapters 13,18 and 19 of his Proslogion and in his famous reply to Gaunilo. (shrink)

How should deontologists approach decision-making under uncertainty, for an iterated decision problem? In this paper I explore the shortcomings of a simple expected value approach, using a novel example to raise questions about attitudes to risk, the moral significance of tiny probabilities, the independent moral reasons against imposing risks, the morality of sunk costs, and the role of agent-relativity in iterated decision problems.

In recent years, a number of authors have used gametheoretic reasoning to explain why purely self-interested agentswould ever conform their economic activities with the requirements of justice, when by doing so they forego opportunities to reapunilateral net gains by exploiting others. In this paper, I argue that Hume's justification of honest economic exchanges between self-interested agents in the Treatise foreshadows this contemporary literature. Hume analyzes the problem of explaining justice in self-interested economic exchange as a problem of agents coordinating on (...) a pattern of reciprocal cooperation, as opposed to some other behavioral pattern such as reciprocal exploitation, in exchanges repeated over time. Hume's arguments anticipate informally thecontemporary interpretation of just economic practices as forming part of an equilibrium of a repeated game. I close the paper by arguing that Hume does not provide a satisfactory explanation of how the mutual expectations that support justice in economic exchange arise in a community of self-interested agents. The problem Hume leaves unsolved is one of equilibrium selection, that is: Why do agents follow an equilibrium corresponding to just economic exchanges rather than some other equilibrium corresponding to unjust exchanges? I also argue that contemporary game theory still lacks a satisfactory theory of equilibrium selection, but that such a theory would lead us closer to a satisfactory Humean reconciliation of justice and self-interest in economic exchange. (shrink)

The concept of determinism proves to be a persistent stumbling block to student comprehension of issues surrounding free will. Students tend to commit two main errors. First, they often confuse determinism with the related but importantly different idea of fatalism. Second, students often do not adequately understand that mental states, such as desires or beliefs, can function as deterministic causes. This paper outlines a straightforward in-class exercise modeled after John Horton Conway’s “Game of Life” computer simulation. The exercise aims (...) to address the two main obstacles to understanding determinism and, as a result, improve student understanding of free will topics. (shrink)

We consider games over a finite alphabet with Gurevich-Harrington's winning conditions and restraints as in Yakhnis-Yakhnis . The game tree, the Gurevich-Harrington's kernels of the winning condition and the restraints are defined by finite automata. We give an effective criterion to determine the winning player and an effective presentation of a class of finite automata defined winning strategies.Our approach yields an alternative solution to the games considered by Büchi and Landweber . The BL algorithm is an important tool for (...) solving effectively presented games. The differences between the BL and our algorithms are as follows. Our algorithm is uniformly applicable to winning sets that correspond to boolean combinations of BL winning conditions, while the BL algorithm requires a transformation of such boolean combinations into a single BL condition. Our algorithm directly applies to a larger class of game trees for a given game alphabet than does the BL one. We describe Büchi-Landweber's class of winning conditions in a more transparent way by using finite automata and Gurevich-Harrington's form of winning conditions. Our algorithms that determine the winner of the game and find a winning strategy, are based on a translation of the events in the game in terms of the transition table of the automaton representing the game. This automaton differs from the ones that represent BL winning conditions. Both algorithms need further investigation.The algorithm determining the winner in the game, can be used as a verifier of concurrent programs. This is because programs can be viewed as strategies in Gurevich-Harrington's games and program specifications could be regarded as winning conditions for such games. The algorithm which finds a winning strategy could be used as a basis for automated concurrent program design.The present paper is a sequel to Annals of Pure and Applied Logic 48 277–297. (shrink)

Is capitalism inherently predatory? Must there be winners and losers? Is public interest outdated and free-riding rational? Is consumer choice the same as self-determination? Must bargainers abandon the no-harm principle? Prisoners of Reason recalls that classical liberal capitalism exalted the no-harm principle. Although imperfect and exclusionary, modern liberalism recognized individual human dignity alongside individuals' responsibility to respect others. Neoliberalism, by contrast, views life as ceaseless struggle. Agents vie for scarce resources in antagonistic competition in which every individual seeks dominance. This (...) political theory is codified in non-cooperative game theory; the neoliberal citizen and consumer is the strategic rational actor. Rational choice justifies ends irrespective of means. Money becomes the medium of all value. Solidarity and good will are invalidated. Relationships are conducted on a quid pro quo basis. However, agents can freely opt out of this cynical race to the bottom by embracing a more expansive range of coherent action. (shrink)

Thomas Schelling, who wrote the foreword for this book, won the Nobel Prize in economics for "having enhanced our understanding of conflict and cooperation through game-theory analysis." This came after he had taught a course in game theory and rational choice to advanced students and government officials for 45 years. In this book, Robert Dodge provides in language for a broad audience, the concepts that Schelling taught. Armed with Schelling's understanding of game theory methods and his approaches (...) to problems, the general reader can improve daily decision making. Mathematics often make game theory challenging but was not a major part of Schelling's course and is even less of a factor in this book. Along with a summary of the material Schelling presented, included are problems from the course and similar less challenging questions. While considerable analysis is done with the basic game theory tool--the two-by-two matrix--much of the book is descriptive and rational decision-making is explained with stories. Chapter supplements are added to illuminate points presented by Schelling, including writings by Paul Krugman, Thomas Friedman, Steven Levitt, and others. (shrink)

Women's games refers to a category of games developed and marketed exclusively for the consumption of women and girls in the Japanese gaming industry. Essentially gender-specific games comparable to the `games for girls' proposed by the girls' game movement in the USA, Japanese women's games are significant for their history, influence and function as a site for female gamers to play out various female identities and romantic fantasies within diverse generic structures. This article will first review previous research and (...) literature on women and gaming, analyze the key issues raised in the discourse concerning femininity and electronic games, outline the history and development of women's games, explain how multiple factors contributed to the appeal of women's games by analyzing the games Angelique and Harukanaru Tokino Nakade3 and, lastly, discuss the meaning and significance of women's games in the larger context of women and gaming. The 1994 game Angelique succeeded in establishing a loyal and close-knit fan base by actively utilizing popular female culture such as shoujo manga (girls' comics) and the fan base for voice actors. Angelique also set up the specifics and conventions of women's games: a focus on romance, easy controls and utilizing other multimedia. In 2004, Harukanaru Tokino Nakade3 deconstructed the genre and gender conventions of women's games and shoujo manga, while developing a new type of feminine identity and narrative. Women's games indicate that genderspecific games can be more than educational tools to familiarize girls with technology or perpetuate stereotypes; they can be a significant extension of female culture into the realm of gaming, and contribute to the development of women's culture and the diversification of the gaming industry. (shrink)

The purpose of this paper is to investigate the ethical implications of video game companies employing psychologists and using psychological research in game design.,The author first argues that exploiting psychology in video games may be more ethically problematic than familiar application domains like advertising, gambling and political rhetoric. Then an overview of the effects particular types of game design may have on user behavior is provided, taking into account various findings and phenomena from behavioral psychology and behavioral (...) economics.,Finally, the author concludes that the corresponding ethical problems cannot – and should not – be addressed by means of regulation or rating systems. The author argues instead that a more promising countermeasure lies in using the same psychological research to educate gamers (children in particular) and thereby increase their capacity for meta-cognition.,The importance of this lies in the tremendous effect these behavior-modifying technologies may have upon our self-determination, well-being and social relations, as well as corresponding implications for the society. (shrink)

De Coubertin developed the sport philosophy of Olympism and the Olympic Games as a response to social and political crisis to promote peace, fair play, and the development of Christian masculinity. The purpose of this paper is to examine how crisis discourse functions as an important shaper of contemporary understandings of Olympism and how conflicting discourses have mobilized crisis discourse to produce competing 'truths' in which to rationalize and understand the Olympic Games. In drawing from Foucault's work and de Certeau's (...) text, Heterologies: Discourse on the other, I argue that 'crisis' as the rationalization for Olympism and the Olympic Games has proven an unsuccessful venture for de Coubertin; as the Olympic Games have produced conservative outcomes based on a neoliberal agenda focused on elitism, professionalism, nationalism, and commercialism. This historical case raises important questions about the role of Olympism and its power to act as a catalyst for change. (shrink)