John Searle claims that intentional states require a set of non-intentional background capacities in order to function. He insists that this ‘Background’ should be construed naturalistically, in terms of the causal properties of biological brains. This paper examines the relationship between Searle's conception of the Background and his commitment to biological naturalism. It is first observed that the arguments Searle ventures in support of the Background's existence do not entail a naturalistic interpretation. Searle's claim that external realism is part of (...) the Background is then addressed. It is shown that this claim implies an implicit understanding of reality, which is presupposed by the intelligibility of any objective, scientific description. As a consequence, Searle's account of the Background's role is incompatible with his insistence that it can be comprehensively characterized in terms of biological capacities. I conclude by showing that, if the tension is resolved by rejecting biological naturalism, Searle's position takes a substantial step in the direction of Heideggerian phenomenology, a move Searle has emphatically resisted in his various exchanges with Hubert Dreyfus. (shrink)

This is the first in-depth study of a female audience that shows how and why women went to the theater in Restoration England. Robert challenges the assumption that a "ladies' faction" played an important part in encouraging the playhouses to present a more moral, less bawdy or "satirical" style of comedy, thus changing the course of English drama. He shows that there is no evidence of this faction, and that "sentimental" comedies really did cater to the interest of their female (...) audience by incorporating the fashionable concern for women's rights. Drawing on many sources, including the life of Elizabeth Pepys, the book investigates just who these "ladies" were, what determined their theater-going, how often they went, what they liked and did in the theater, and the role of patronage at the court of three Restoration queens. (shrink)

Legal positivists typically describe law as ‘thinly’ normative to distinguish it from the ‘thick’ normative force moral norms have; which legal norms may lack. One popular account of thin normativity is social normativity. But a number of scholars have offered accounts of what it is to be a thin norm that are distinct from social normativity. This paper addresses these alternative accounts of what it is to be a thin norm. It also explores whether law counts as necessarily ‘thinly normative’ (...) on these accounts. I argue that some accounts of thin normativity are so generic (‘super-thin’) that they are unable to distinguish between (thin) norms and nonnormative facts and thus collapse into triviality. I also consider more metaphysically demanding accounts of thin normativity, such as the view that everything is a norm that is essentially represented by deontic modals. However, law might fail to meet the demands of these slightly thicker accounts. I thus propose a view of law as consisting in nonnormative facts (diagnostic categories) and suggest sketching accounts of thin normativity as contingent, rather than necessary, features of laws and legal systems. (shrink)

This paper argues that solicitors are required to lawyer relationally when delivering independent legal advice (ILA) to (predominantly) women set to provide suretyship for their intimate partner’s debts. Case law tells us that women providing suretyship may be entering the transaction under the coercion of their partner. Coerced debt is a form of economic abuse, which in turn is a form of domestic abuse. ILA in this context therefore provides an important intervention to potentially assist victims of abuse before entering (...) (potentially more) debt at the hands of their abuser. To make ILA purposeful, solicitors must prioritise relational values/dynamics such as consultation, care, judgement, and empowerment; the anti-thesis of market-exchange lawyering which is characterised by the values such as objectivity and detachment. Market-exchange lawyering is also associated with ethical apathy as lawyers prioritise their client’s means-ends above all else, therefore failing to consider the broader implications of those ends (in terms of their client’s best interests and/or the public interest). Drawing on interview data with 22 solicitors, it is demonstrated that most interviewees provide tick-box ILA prioritising completion. That is, most interviewees prioritised values of commerce over values of care when acting for women who may be experiencing economic abuse. (shrink)

This scarce antiquarian book is a facsimile reprint of the original. Due to its age, it may contain imperfections such as marks, notations, marginalia and flawed pages. Because we believe this work is culturally important, we have made it available as part of our commitment for protecting, preserving, and promoting the world's literature in affordable, high quality, modern editions that are true to the original work.

In this article, the author aims to demonstrate how Agamben’s concept of Homo Sacer is ideally epitomized by a soldier in war. A soldier in war holds a peculiar position, as killing of soldiers is considered neither illegal by laws nor immoral by ethics, and so a soldier is not considered to be legally or morally “guilty” in the usual sense of the word if he or she kills another soldier in war. The author analyzes the notion of Homo Sacer (...) – a figure representing a human that can be killed without the killer being punished, but at the same time someone who cannot be sacrificed – and further demonstrates that a soldier in war can be said to hold precisely such a status. The reason why a soldier cannot be sacrificed resides in the fact that he has already been “sacrificed to war” by his own society, in exchange for the safety of all other members of society. Perceiving a soldier as Homo Sacer provides a novel explanation and an additional argument for the moral symmetry of combatants, one of the pillars of non-revisionist Just War Theory, as all soldiers can be understood as persons sacrificed by their own societies. (shrink)

The Russian philosopher and cultural theorist Mikhail Bakhtin has traditionally been seen as the leading figure in the group of intellectuals known as the Bakhtin Circle. The writings of other members of the Circle are considered much less important than his work, while Bakhtin's achievement has been exaggerated in proportion to the downgrading of the thinkers with whom he associated in the 1920s. This volume, which includes new translations and studies of the work of the most important members of the (...) Circle, sets out to correct the distortions in the established representations of its activity. The original contributions to literary and linguistic theory made by Valentin Voloshinov and Pavel Medvedev (but frequently credited to Bakhtin) are assessed, and the distinctiveness of their approaches is highlighted. (shrink)

This is the first comprehensive overview of the influence of Platonism on the English literary tradition, showing how English writers, including Chaucer, Shakespeare, Milton, Blake, Wordsworth, Yeats, Pound and Iris Murdoch, used Platonic themes and images within their own imaginative work.

Lecturing is the only educational form inherited from the universities of the middle ages that is still in use today. However, it seems that lecturing is under threat, as recent calls to do away with lecturing in favour of more dynamic settings, such as the flipped classroom or pre-recorded talks, have found many adherents. In line with the post-critical approach of this book, this chapter argues that there is something in the university lecture that needs to be affirmed: at (...) its best, the university lecture functions as a technique for thinking together or for making collective thinking happen in a lecture hall. The lecture offers the set-up, both technological and architectural, to forge a common experience that binds together the listeners and the speakers; that experience can be characterised as visualising ideas or seeing things as if they had taken on a ‘bodily form’. By looking at several examples of lecturing moments experienced by Gadamer as a student and later recounted in his autobiography, we can better understand the paradigmatic experience that characterises the lecture – as an ideal to be sought, even if, perhaps, not always actualised in everyday lectures. (shrink)

Recent work on social injustice has focused on implicit bias as an important factor in explaining persistent injustice in spite of achievements on civil rights. In this paper, I argue that because of its individualism, implicit bias explanation, taken alone, is inadequate to explain ongoing injustice; and, more importantly, it fails to call attention to what is morally at stake. An adequate account of how implicit bias functions must situate it within a broader theory of social structures and structural injustice; (...) changing structures is often a precondition for changing patterns of thought and action and is certainly required for durable change. (shrink)

"Lectures on Philosophical Theology is an indispensable addition to Kant's works in English.

In 2003 I published a survey of Wittgenstein’s lectures in Public and Private Occasions. Much has been learned about his lectures since then. This paper revisits the earlier survey and provides additional material and corrections, which amount to over 25%. In case it is useful, I have provided interlinear pagination from the original publication.

Background: Moral reasoning is a vital skill in the nursing profession. Teaching moral reasoning to students is necessary toward promoting nursing ethics. Objectives: The aim of this study was to compare the effectiveness of problem-based learning and lecture-based methods in ethics education in improving (1) moral decision-making, (2) moral reasoning, (3) moral development, and (4) practical reasoning among nursing students. Research design: This is a repeated measurement quasi-experimental study. Participants and research context: The participants were nursing students in a (...) University of Medical Sciences in west of Iran who were randomly assigned to the lecture-based (n = 33) or the problem-based learning (n = 33) groups. The subjects were provided nursing ethics education in four 2-h sessions. The educational content was similar, but the training methods were different. The subjects completed the Nursing Dilemma Test before, immediately after, and 1 month after the training. The data were analyzed and compared using the SPSS-16 software. Ethical considerations: The program was explained to the students, all of whom signed an informed consent form at the baseline. Findings: The two groups were similar in personal characteristics (p > 0.05). A significant improvement was observed in the mean scores on moral development in the problem-based learning compared with the lecture-based group (p < 0.05). Although the mean scores on moral reasoning improved in both the problem-based learning and the lecture-based groups immediately after the training and 1 month later, the change was significant only in the problem-based learning group (p < 0.05). The mean scores on moral decision-making, practical considerations, and familiarity with dilemmas were relatively similar for the two groups. Conclusion: The use of the problem-based learning method in ethics education enhances moral development among nursing students. However, further studies are needed to determine whether such method improves moral decision-making, moral reasoning, practical considerations, and familiarity with the ethical issues among nursing students. (shrink)

Lecture frégéenne de la phénoménologie désigne une interprétation de la théorie husserlienne de l'intentionnalité qui s'inspire des travaux de Gottlob Frege. Largement répandue à l'époque dans la tradition anglo-américaine, cette lecture marque un retour aux problèmes fondamentaux qui sont à l'origine de la philosophie contemporaine. Elle désigne aussi une pratique de la phénoménologie qui s'exerce dans d'autres champs de la philosophie contemporaine. Cette étude cherche à reconstituer quelques-uns des débats qui ont marqué cette lecture non orthodoxe de (...) la phénoménologie, d'en expliciter les enjeux et présupposés, et de questionner la légitimité des parallèles qu'elle s'autorise avec la phénoménologie contemporaine. (shrink)

v. 1. Introduction and the concept of religion -- v. 2. Determinate religion -- v. 3. The consummate religion.

Lecture I [Chapter The Function of Theory, pp. 45-53] The direct use of language for definite purposes according to the needs of the moment long preceded grammar, rhetoric and the dictionary. Breathing, eating, digesting, seeing and hearing long preceded anatomy and physiology. We first act to meet special needs and particular occasions. Only afterwards do we reflect upon what we do and how and why we do it, and try to frame general principles, a philosophy of the matter. So (...) with social, coll... (shrink)

Les etudes ici reunies rendent compte de ce que furent le contexte historique et litteraire de la redaction des dialogues platoniciens, puis de la maniere dont leur auteur a choisi de confronter sa philosophie a la mythologie, afin de mener une enquete sur le monde, l'ame et la cite. Ces lectures veulent prendre ainsi la mesure de ce qui nous eloigne aujourd'hui de Platon, mais suggerer encore qu'une histoire de la philosophie qui cherche a s'affranchir de l'anachronisme trace un chemin (...) vers la philosophie. (shrink)

_Lectures from the late period of Fichte’s career, never before available in English._.

The Hegel Lectures Series Series Editor: Peter C. Hodgson Hegel's lectures have had as great a historical impact as the works he himself published. Important elements of his system are elaborated only in the lectures, especially those given in Berlin during the last decade of his life. The original editors conflated materials from different sources and dates, obscuring the development and logic of Hegel's thought. The Hegel Lectures series is based on a selection of extant and recently discovered transcripts and (...) manuscripts. Lectures from specific years are reconstructed so that the structure of Hegel's argument can be followed. Each volume presents an accurate new translation accompanied by an editorial introduction and annotations on the text, which make possible the identification of Hegel's many allusions and sources. Lectures on the Proofs of the Existence of God Hegel lectured on the proofs of the existence of God as a separate topic in 1829. He also discussed the proofs in the context of his lectures on the philosophy of religion (1821-31), where the different types of proofs were considered mostly in relation to specific religions. The text that he prepared for his lectures in 1829 was a fully formulated manuscript and appears to have been the first draft of a work that he intended to publish and for which he signed a contract shortly before his death in 1831. The 16 lectures include an introduction to the problem of the proofs and a detailed discussion of the cosmological proof. Philipp Marheineke published these lectures in 1832 as an appendix to the lectures on the philosophy of religion, together with an earlier manuscript fragment on the cosmological proof and the treatment of the teleological and ontological proofs as found in the 1831 philosophy of religion lectures. Hegel's 1829 lectures on the proofs are of particular importance because they represent what he actually wrote as distinct from auditors' transcriptions of oral lectures. Moreover, they come late in his career and offer his final and most seasoned thinking on a topic of obvious significance to him, that of the reality status of God and ways of knowing God. These materials show how Hegel conceived the connection between the cosmological, teleological, and ontological proofs. All of this material has been newly translated by Peter C. Hodgson from the German critical editions by Walter Jaeschke. This edition includes an editorial introduction, annotations on the text, and a glossary and bibliography. (shrink)

Intitulé Lectures de Jean-Luc Marion et composé d'une vingtaine d'articles, le volume assume l'équivocité d'une mise en abîme : lire Marion dans sa propre lecture de la philosophie. Montrer à l'oeuvre le dialogue du philosophe avec l'histoire de la philosophie constitue en effet le pari de ce livre, pari qui fait fond sur l'idée que tel est le chemin même de la philosophie et que ceci est en outre l'accès le plus respectueux que nous pouvons avoir à une oeuvre (...) s'accomplissant sous nos yeux. De Grégoire de Nysse et Denys l'Aréopagite à Derrida, en passant par Descartes, Kant, Nietzsche, Husserl et Heidegger, la pensée de Marion embrasse, approfondit, reprend et réfute les thèmes fondateurs de la métaphysique et de la phénoménologie. L'oeuvre entière de Marion est traversée par sa lecture personnelle et novatrice de la philosophie. Elle se construit en dialogue avec les textes classiques et rend en même temps compte des grands débats théoriques de l'époque qu'elle traverse. Le dialogue est d'ailleurs privilégié aussi dans ce volume, Jean-Luc Marion répondant aux auteurs des études qui lui sont consacrées."--Page 4 of cover. (shrink)

A collection of eight lectures by renowned spiritual leader Swami Vivekananda, this volume presents a comprehensive introduction to Vedanta philosophy. Drawing on his personal experiences and insights, Vivekananda lays out a practical and accessible approach to spiritual seeking, emphasizing self-knowledge and direct experience. This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and (...) possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

This inaugural lecture was delivered at the Howard College Campus of UKZN on 2 April 2008. In it I do three things. First I sketch some arguments in favour of a naturalist conception of philosophy. The conclusions that I’m after are that philosophy is not an autonomous enterprise, so that it had better be continuous with scientific enquiry if it is to get anywhere. A supplementary claim I defend briefly is that the natural and social sciences should be viewed (...) as more integrated than they usually are. Second, I offer some reasons for rejecting all identifiable forms of social constructivism about knowledge. Finally, I say something about what ‘African Scholarship’ might mean, given the preceding considerations. There I briefly defend the claim that there is no epistemically interesting sense in which there is such a thing as African knowledge. (shrink)

Lectures from the late period of Fichte’s career, never before available in English. Translated here for the first time into English, this text furnishes a new window into the final phase of Fichte’s career. Delivered in the summer of 1812 at the newly founded University of Berlin, Fichte’s lectures on ethics explore some of the key concepts and issues in his evolving system of radical idealism. Addressing moral theory, the theory of education, the philosophy of history, and the philosophy of (...) religion, Fichte engages both directly and indirectly with some of his most important contemporaries and philosophical rivals, including Kant, Schelling, and Hegel. Benjamin D. Crowe’s translation includes extensive annotations and a German-English glossary. His introduction situates the text systematically, historically, and institutionally within an era of cultural ferment and intellectual experimentation, and includes a bibliography of recent scholarship on Fichte’s moral theory and on the final period of his career. (shrink)

Three Lectures on the Vedanta Philosophy is an unchanged, high-quality reprint of the original edition of 1894. Hansebooks is editor of the literature on different topic areas such as research and science, travel and expeditions, cooking and nutrition, medicine, and other genres. As a publisher we focus on the preservation of historical literature. Many works of historical writers and scientists are available today as antiques only. Hansebooks newly publishes these books and contributes to the preservation of literature which has become (...) rare and historical knowledge for the future. (shrink)

This book, translated for the first time into English, presents the major statement of the philosophy of Ludwig Feuerbach. Here, in his most systematic work, Feuerbach’s thought on religion and on the philosophy of nature achieves its full maturity. Central to the thought of Feuerbach is the concept that man not God is the creator, that divinities are representations of man’s innermost feelings and ideas. Philosophy should turn from theology and speculative rationalism to sound factual anthropology. “My aim in these (...) Lectures,” writes Feuerbach, “is to transform friends of God into friends of man, believers into thinkers, worshippers into workers, candidates for the other world into students of this world, Christians, who on their own confession are half-animal and half-angel, into men––whole men.”. (shrink)

This volume contains four versions of the lecture notes taken by Kant's students of his university courses in ethics given regularly over a period of some thirty years. The notes are very complete and expound not only Kant's views on ethics but many of his opinions on life and human nature. Much of this material has never before been translated into English. As with other volumes in the series, there are copious linguistic and explanatory notes and a glossary of (...) key terms. (shrink)

The first lecture provides an introduction to the physics of color superconductivity in cold dense quark matter. The main color superconducting phases are briefly described and their properties are listed. The second lecture covers recent developments in studies of color superconducting phases in neutral and β-equilibrated matter. The properties of gapless color superconducting phases are discussed.

At some time around 200 A.D., the Stoic philosopher and teacher Cleomedes delivered a set of lectures on elementary astronomy as part of a complete introduction to Stoicism for his students. The result was _The Heavens, _the only work by a professional Stoic teacher to survive intact from the first two centuries A.D., and a rare example of the interaction between science and philosophy in late antiquity. This volume contains a clear and idiomatic English translation—the first ever—of _The Heavens, _along (...) with an informative introduction, detailed notes, and technical diagrams. This important work will now be accessible to specialists in both ancient philosophy and science and to readers interested in the history of astronomy and cosmology but with no knowledge of ancient Greek. (shrink)

v. 1.1 Introduction and oriental philosophy, together with the introductions from the other series of these lectures -- v. 3. Medieval and modern philosophy.

La spiritualité est aujourd’hui devenue une quête intégrée de sens. Cette perspective écarte parfois les ressources occidentales traditionnelles au nom du primat qu’elles donnent à l’intellect. Cependant, la mise en résonance des Classiques confucéens et des Écritures chrétiennes, par l’intermédiaire de la notion d’expérience transformatrice contenue dans la philosophie grecque, montre que la lecture d’un canon de textes peut être le lieu d’une transformation spirituelle. C’est ce qu’illustrent des personnages paradigmatiques dans leur rapport aux Classiques/Écritures. Pour Jésus, comme pour (...) Confucius, la lecture du canon des Classiques/Écritures permet d’interpréter son identité tout autant qu’elle donne une grille d’interprétation de leurs projets. (shrink)

The Hegel Lectures Series Series Editor: Peter C. Hodgson Hegel's lectures have had as great a historical impact as the works he himself published. Important elements of his system are elaborated only in the lectures, especially those given in Berlin during the last decade of his life. The original editors conflated materials from different sources and dates, obscuring the development and logic of Hegel's thought. The Hegel Lectures series is based on a selection of extant and recently discovered transcripts and (...) manuscripts. The original lecture series are reconstructed so that the structure of Hegel's argument can be followed. Each volume presents an accurate new translation accompanied by an editorial introduction and annotations on the text, which make possible the identification of Hegel's many allusions and sources. Hegel's Lectures on the Philosophy of Religion represent the final and in some ways the decisive element of his entire philosophical system. His conception and execution of the lectures differed significantly on each of the occasions he delivered them, in 1821, 1824, 1827, and 1831. The older editions introduced insoluble problems by conflating these materials into an editorially constructed text. The present volumes establish a critical edition by separating the series of lectures and presenting them as independent units on the basis of a complete re-editing of the sources by Walter Jaeschke. The English translation has been prepared by a team consisting of Robert F. Brown, Peter C. Hodgson, and J. Michael Stewart, with the assistance of H. S. Harris. Now widely recognized as the definitive English edition, it is being reissued by Oxford in the Hegel Lectures Series. The three volumes include editorial introductions, critical annotations on the text, textual variants, and tables, bibliography, and glossary. 'Determinate Religion' comprises Hegel's treatment of world religions, starting with indigeneous or nature religions, moving on to religions of the Far East, the Near East, and the West. What Hegel succeeded in offering is not so much a history as a geography of religions, as demonstrated by the different schematic structures adopted in successive years. (shrink)

The emergence of modern sciences in the seventeenth century profoundly renewed our understanding of Nature. For the last three centuries new ideas of Nature have been continuously developed by theology, politics, economics, and science, especially the sciences of the material world. The situation is even more unstable today, now that we have entered an ecological mutation of unprecedented scale. Some call it the Anthropocene, but it is best described as a new climatic regime. And a new regime it certainly is, (...) since the many unexpected connections between human activity and the natural world oblige every one of us to reopen the earlier notions of Nature and redistribute what had been packed inside. So the question now arises: what will replace the old ways of looking at Nature? This book explores a potential candidate proposed by James Lovelock when he chose the name "Gaia" for the fragile, complex system through which living phenomena modify the Earth. The fact that he was immediately misunderstood proves simply that his readers have tried to fit this new notion into an older frame, transforming Gaia into a single organism, a kind of giant thermostat, some sort of New Age goddess, or even divine Providence. In this series of lectures on "natural religion", Bruno Latour argues that the complex and ambiguous figure of Gaia offers, on the contrary, an ideal way to disentangle the ethical, political, theological, and scientific aspects of the now obsolete notion of Nature. He lays the groundwork for a future collaboration among scientists, theologians, activists, and artists as they, and we, begin to adjust to the new climatic regime. (shrink)

This book contains the political writing of T. H. Green and selections from those of his ethical writings which bear on his political philosophy. Green's best known work, Lectures on the Principles of Political Obligation, is included in full, as are the essay on freedom and the lecture 'Liberal Legislation and Freedom of Contract'. There are also extracts from Green's lectures on the English Revolution and from the Prolegomena to Ethics, and a number of previously unpublished essays and notes. (...) All the texts have been corrected against Green's manuscripts, held in Balliol College. The editors have provided a list of variants, full notes and an introductory essay on the importance of Green's form of revitalised liberalism. The volume will be a valuable sourcebook for students of Green's thought and the history of nineteenth-century liberalism. (shrink)

Introduction i. Adam Smith's Lectures at Glasgow University Adam Smith was elected to the Chair of Logic at Glasgow University on 9 January, and admitted to ...

Among the various lecture courses that Edmund Husserl held during his time as a Privatdozent at the University of Halle (1887-1901), there was one on "Ausgewählte Fragen aus der Philosophie der Mathematik" (Selected Questions from the Philosophy of Mathematics), which he gave twice, once in the WS 1889/90 and again in WS 1890/91. As Husserl reports in his letter to Carl Stumpf of February 1890, he lectured mainly on “spatial-logical questions” and gave an extensive critique of the Riemann-Helmholtz theories. (...) Indeed, in K I 28 many lectures on this subject can be found, which are for the greater part published in Husserliana XXI. The lecture contained in K I 28/4-12 at the Husserl-Archives Leuven, however, was left out of the selection, because the lecture contained “an analysis of the concept of number” whose content is “already known” from the Philosophie der Arithmetik. Indeed, since the lecture is from the WS 1889/90, the manuscript allows a glimpse of Husserl’s ideas halfway between his Habilitationsschrift (1887) and the Philosophie der Arithmetik (1891). Among other things, in this lecture we find the first documented use of the terms "Gestalt" and "Gestaltmoment" in Husserl. (shrink)

The Lectures on the Philosophy of Religion represent the final and in some ways the decisive element of Hegel's entire philosophical system. His conception and execution of these crucial lectures differed so significantly on each of the occasions he delivered them - in 1821, 1824, 1827, and 1831 - that it is impossible, without destroying the structural integrity of the lectures, to conflate material from different years into an editorially constructed text. These volumes establish for the first time a critical (...) edition, separating the series of lectures and publishing them as autonomous units on the basis of a complete re-editing of the sources. Volume I contains Hegel's Introduction and Part I. (shrink)

This lecture illustrates some of the theoretical richness that emerges from thinking about self-aware agents. It argues that taking self-awareness into account yields a picture of rational belief that is surprising, in a number of different, but interconnected, ways. The complexities it focuses on emerge most clearly in cases that involve so-called “higher-order evidence.”.

The first four lectures revolve around field semantics - research methods for studying linguistic meaning under fieldwork conditions. The remaining six lectures deal with semantic typology, the crosslinguistic study of how humans communicate about the world in terms of the meaning categories of the languages they speak. Together, the lectures present one of the first comprehensive introductions to either topic. A thread pervading the lectures involves the following questions: how much do languages vary in how they represent reality? To what (...) extent does this variation reflect cultural differences? To what extent does it influence the nonverbal thinking of the speakers? (shrink)