The arts of rule cover the exercise of power by princes and popular sovereigns, but they range beyond the domain of government itself, extending to civil associations, political parties, and religious institutions. Making full use of political philosophy from a range of backgrounds, this festschrift for Harvey Mansfield recognizes that although the arts of rule are comprehensive, the best government is a limited one.

This book demonstrates the vital connection between language and gesture, and why it is critical for research on second language acquisition to take into account the full spectrum of communicative phenomena. The study of gesture in applied linguistics is just beginning to come of age. This edited volume, the first of its kind, covers a broad range of concerns that are central to the field of SLA. The chapters focus on a variety of second-language contexts, including adult classroom and naturalistic (...) learners, and represent learners from a variety of language and cultural backgrounds. Gesture: Second Language Acquisition and Classroom Research is organized in five sections: Part I, Gesture and its L2 Applications, provides both an overview of gesture studies and a review of the L2 gesture research. Part II, Gesture and Making Meaning in the L2, offers three studies that all take an explicitly sociocultural view of the role of gesture in SLA. Part III, Gesture and Communication in the L2, focuses on the use and comprehension of gesture as an aspect of communication. Part IV, Gesture and Linguistic Structure in the L2, addresses the relationship between gesture and the acquisition of linguistic features, and how gesture relates to proficiency. Part V, Gesture and the L2 Classroom, considers teachers’ gestures, students’ gestures, and how students’ interpret teachers’ gestures. Although there is a large body of research on gesture across a number of disciplines including anthropology, communications, psychology, sociology, and child development, to date there has been comparatively little investigation of gesture within applied linguistics. This volume provides readers unfamiliar with L2 gesture studies with a powerful new lens with which to view many aspects of language in use, language learning, and language teaching. (shrink)

Frankfurt am Main, Berlin, Bern, Bruxelles, New York, Oxford, Wien. The skeptical consequences of the psychologist and historicist thinking prevalent in the intellectual climate of the beginning of the twentieth century made it impossible to establish morality, religion and other humanistic sciences on an absolute foundation. Husserl saw in this situation factors which were causing real illnesses of the human spirit. It is the thesis of this work that Husserl, though well-motivated by the best humanistic intentions, fails to furnish an (...) adequate cure for the ills of the human spirit. He fails because his phenomenology lacks a metaphysical foundation and because the aim he has in mind - to remedy the sickness of the human spirit - cannot be attained through the power of human reason alone. In St. Thomas Aquinas we find a more adequate remedy for curing the sickness of the human spirit because of a metaphysically sound doctrine on man and the absence of a purely - this-world orientation in thought. The conclusion of this work is that St. Thomas' thought is the more adequate one to respond to the Husserlian problem of the human spirit's sickness. Contents: Husserl's Humanistic Intent as Expressed in Philosophie als Strenge Wissenschaft - Husserl's Humanistic Intent in Die Krisis de europaischen Wissenschaften - Husserl's Concept of Science Compared with the Aristotelian-Thomistic one - Husserl's Understanding of Essence in Comparison with that of Aristotle and St. Thomas Aquinas - Norms and Objectivity in Husserl and in St. Thomas Aquinas - Husserl's Concept of Human Being and his Lack of a Metaphysical Foundation in Comparison with St. Thomas - The Self-Sufficient Nature ofConsciousness in Husserl - The Sense of Human Life According to Husserl and St. Thomas.". (shrink)

Using data from the International Civic and Citizenship Study, this quantitative study explores the potential for open classroom climates to foster political efficacy and civic knowledge among 8th grade students in 14 Western European countries. Findings show that an open classroom climate is associated with increased civic knowledge and political efficacy. In addition, civic knowledge and political efficacy are positively correlated with social movement citizenship. However, the relationships between both political efficacy and civic knowledge on social movement citizenship are strengthened (...) with presence of an open classroom climate. This study demonstrates the importance of an open classroom climate to develop students’ knowledge and efficacy related to active citizenship. (shrink)

In this paper, I defend the view that we can have perceptual moral knowledge. First, I motivate the moral perception view by drawing on some examples involving perceptual knowledge of complex non‐moral properties. I argue that we have little reason to think that perception of moral properties couldn't operate in much the same way that our perception of these complex non‐moral properties operates. I then defend the moral perception view from two challenging objections that have yet to be adequately addressed. (...) The first objection is that the moral perception view has implausible commitments concerning the morally blind, people who would claim not to perceive wrongness. The second objection is that the moral perception view is not really compatible with a wide range of the main candidate moral theories. I argue that the moral empiricist has plausible responses to both of these objections. I then address three residual concerns that my defense raises. (shrink)

We are all familiar with the phenomenon of a proposition seeming true. Many think that these seeming states can yield justified beliefs. Very few have seriously explored what these seeming states are. I argue that seeming states are not plausibly analyzed in terms of beliefs, partial beliefs, attractions to believe, or inclinations to believe. Given that the main candidates for analyzing seeming states are unsatisfactory, I argue for a brute view of seemings that treats seeming states as irreducible propositional attitudes.

The traditional view of evidence in mathematics is that evidence is just proof and proof is just derivation. There are good reasons for thinking that this view should be rejected: it misrepresents both historical and current mathematical practice. Nonetheless, evidence, proof, and derivation are closely intertwined. This paper seeks to tease these concepts apart. It emphasizes the role of argumentation as a context shared by evidence, proofs, and derivations. The utility of argumentation theory, in general, and argumentation schemes, in particular, (...) as a methodology for the study of mathematical practice is thereby demonstrated. Argumentation schemes represent an almost untapped resource for mathematics education. Notably, they provide a consistent treatment of rigorous and non-rigorous argumentation, thereby working to exhibit the continuity of reasoning in mathematics with reasoning in other areas. Moreover, since argumentation schemes are a comparatively mature methodology, there is a substantial body of existing work to draw upon, including some increasingly sophisticated software tools. Such tools have significant potential for the analysis and evaluation of mathematical argumentation. The first four sections of the paper address the relationships of evidence to proof, proof to derivation, argument to proof, and argument to evidence, respectively. The final section directly addresses some of the educational implications of an argumentation scheme account of mathematical reasoning. (shrink)

In this article I argue that the method of normative reconstruction that is underlying Freedom’s Right undermines Critical Theory’s aspiration to be a force that is unreservedly critical and progressive. I start out by giving a brief account of the four premises of the method of normative reconstruction and unpack their implications for how Honneth conceptualizes social pathologies and misdevelopments, specifically that these notions are no longer linked to radical critique and normative revolution. In the second part, I demonstrate that (...) abandoning forms of radical critique and normative revolution is internally linked to adopting this method, before arguing that Freedom’s Right entails no resources to account for why abandoning them does not amount to a deficiency. In the final part, I point out two problematic implications of turning away from radical critique and normative revolution for the very project Honneth pursues in Freedom’s Right. I show that Honneth’s own view about the limited scope of application of the method of normative reconstruction and his account of the dangers associated with social misdevelopments give us reasons to consider this method to be incomplete. Finally, I contend that the explanatory power of Freedom’s Right is dubious because methodological premises that form part of normative reconstruction lead Honneth to ignore relevant alternative explanations of processes of deviation and disassociation from norms of social freedom, which he characterizes as social misdevelopments. (shrink)

In this critical study of Julian Dodd’s Being True to Works of Music, I argue that the three-tier normative profile of the work-performance tradition in classical music that Dodd defends should be rejected in favour of a two-tier version. I also argue that the theory of work-performance defended in the book fits much more naturally with a contextualist ontology of musical works than with the Platonist ontology Dodd defends in Works of Music, despite his arguments to the contrary in the (...) afterword of the new book. Finally, I argue that the reasons he gives for preferring a ‘tradition-based’ over a ‘historicized’ theory of the understanding of classical scores are not convincing. (shrink)

I argue for an ontology of jazz according to which it is a tradition of musical performances but no works of art. I proceed by rejecting three alternative proposals: (i) that jazz is a work performance tradition, (ii) that jazz performances are works of art in themselves, and (iii) that jazz recordings are works of art. I also note that the concept of a work of art involved (1) is nonevaluative, so to deny jazz works of art is not to (...) judge it inferior to artistic traditions with works, and (2) is univocal across other musical traditions, so to claim there are works of art in jazz would be to use a different sense of the term than we use when, say, discussing classical music. (shrink)

Some have proposed that it is reasonable for an atheist to pursue a form of life shaped by engagement with theistic religious language and practice, once language and belief in God are interpreted in the appropriate non-realist manner. My aim is to defend this proposal in the face of several objections that have been raised against it. First, I engage in some conceptual spadework to distinguish more clearly some varieties of religious non-realism. Then, in response to two central objections, I (...) seek to articulate the most promising version of the view. I conclude by discussing some practical and moral objections to a non-realist form of religious life. (shrink)

Situation theory, and channel theory in particular, have been used to provide motivational accounts of the ternary relation semantics of relevant, substructural, and various non-classical logics. Among the constraints imposed by channel-theory, we must posit a certain existence criterion for situations which result from the composites of multiple channels (this is used in modeling information flow). In associative non-classical logics, it is relatively easy to show that a certain such condition is met, but the problem is trickier in non-associative logics. (...) Following Tedder (2017), where it was shown that the conjunction-conditional fragment of the logic B admits the existence of composite channels, I present a generalised ver- sion of the previous argument, appropriate to logics with disjunction, in the neighbourhood ternary relation semantic framework. I close by suggesting that the logic BB+(^I), which falls between Lavers' system BB+ and B+ , satisfies the conditions for the general argument to go through (and prove that it satisfies all but one of those conditions). (shrink)

In the 1950s and 60s, Martin Heidegger turned to sculpture to rethink the relationship between bodies and space and the role of art in our lives. In his texts on the subject—a catalog contribution for an Ernst Barlach exhibition, a speech at a gallery opening for Bernhard Heiliger, a lecture on bas-relief depictions of Athena, and a collaboration with Eduardo Chillida—he formulates his later aesthetic theory, a thinking of relationality. Against a traditional view of space as an empty container for (...) discrete bodies, these writings understand the body as already beyond itself in a world of relations and conceive of space as a material medium of relational contact. Sculpture shows us how we belong to the world, a world in the midst of a technological process of uprooting and homelessness. Heidegger suggests how we can still find room to dwell therein. Filled with illustrations of works that Heidegger encountered or considered, _Heidegger Among the Sculptors_ makes a singular contribution to the philosophy of sculpture. (shrink)

The African philosophy of Ubuntu is typically characterised as a communitarian philosophy that emphasises virtues such as compassion, tolerance and harmony. In recent years there has been growing interest in this philosophy, and in how it can be applied to a variety of disciplines and issues. Several authors have provided useful introductions of Ubuntu in the field of business ethics and suggested theoretical ways in which it could be applied. The purpose of this paper is to extend this discussion by (...) providing a more critical analysis of Ubuntu and business ethics with the aim of clarifying the role that Ubuntu can play, and providing guidance for further research in this area. The analysis consists of three sections. In the first, certain problems are identified within the existing literature. This is followed by a consideration of alternative perspectives and interpretations of Ubuntu. The last section, following from the first two, identifies specific areas requiring further research, both empirical and non-empirical, as well as ways in which Ubuntu could be fruitfully applied. (shrink)

ABSTRACTKevin Scharp’s ‘Replacing Truth’ is an ambitious and far reaching account of the semantic paradoxes. In this critical discussion we examine one the books central claims: to have provided a theory of truth that avoids the revenge paradoxes. In the first part we assess this claim, and in the second part we investigate some features of Scharp’s preferred theory of truth, ADT, and compare it with existing theories such as the Kripke–Feferman theory. In the appendix a simple model of Scharp’s (...) theory is presented, and some potential consistent ways to strengthen the theory are suggested. (shrink)

Thomas Aquinas devoted a substantial proportion of his greatest works to the virtues. Yet, despite the availability of these texts, Aquinas’s virtue ethics remains mysterious, leaving readers with many unanswered questions. In this book, Pinsent argues that the key to understanding Aquinas’s approach is to be found in an association between: a) attributes he appends to the virtues, and b) interpersonal capacities investigated by the science of social cognition, especially in the context of autistic spectrum disorder. The book uses this (...) research to argue that Aquinas’s approach to the virtues is radically non-Aristotelian and founded on the concept of second-person relatedness. To demonstrate the explanatory power of this principle, Pinsent shows how the second-person perspective gives interpretation to Aquinas’s descriptions of the virtues and offers a key to long-standing problems, such as the reconciliation of magnanimity and humility. The principle of second-person relatedness also interprets acts that Aquinas describes as the fruition of the virtues. Pinsent concludes by considering how this approach may shape future developments in virtue ethics. (shrink)

Based on the finding in novices that four months of meditation training significantly increases frontal default mode network (DMN) module/subnet synchrony while decreasing left and right posterior DMN modules synchrony, the current study tested the prediction whether experienced meditators (those who are practising meditation intensively for several years) had a change in the DMN “trinity” of modules as a baseline trait characteristic and whether this change is in a similar direction as in the novice trainees who practised meditation for only (...) four months. Comparison of functional connectivity within DMN subnets (measured by electroencephalogram operational synchrony in the three separate DMN modules) between five experienced meditators and 10 naïve participants (who were about to start the meditation training) fully support the prediction. Interpretation that links such DMN subnets changes to the three-dimensional components of the experiential selfhood was proposed. (shrink)

The status quo on parental licensing in most Western jurisdictions is that licensing is required in the case of adoption but not in the case of assisted or unassisted biological reproduction. To have a child via adoption, one must fulfill licensing requirements, which, beyond the usual home study, can include mandatory participation in parenting classes. One is exempt from these requirements, however, if one has a child via biological reproduction, including assisted reproduction involving donor gametes or a contract pregnancy. In (...) an earlier paper, we challenged this system of parental licensing by showing that arguments in favour of it do not succeed. One argument we failed to consider, however, is that prospective biological parents have a right to reproduce that protects them against the sort of state interference that is involved in parental licensing. According to this argument, because prospective adoptive parents do not exercise a similar right when attempting to become parents, they are not similarly protected. In this paper, we argue that this reproductive rights argument, like other arguments in favour of the status quo on parental licensing, is flawed. We also question whether people in fact have a right to reproduce, and in doing so distinguish this right from others that we think are legitimate, including a right to become a parent and a right to bodily autonomy. (shrink)

Our soft survey reveals that the assumption underlying much of the business ethics literature -- that the conduct of business can and ought to support the social good -- is not accepted within the workplace. This paper considers an apparent dichotomy, with companies investing in ethical programs whose worth their employees and managers question. We examine the relationship between work, bureaucracy and "the market" and conclude that employees often question the existence of business ethics because there is no good and (...) bad between which to choose. The choice is between success and failure. A common view of success and the "good life" is one determined by hard work in a well-organised company operating in a free market. Analysing the three aspects of this view (the free market, hard work, bureaucracy) we suggest these are mere fictions. A major problem we identify in business is that organisations are designed as profit making mechanisms and have no interest in the good of society. The challenge is to convince such organisations that a direct benefit accrues to them through their own ethical behaviour. In order to do this organisations must first be shown the importance of long termism. Executives, managers and other employees can be expected to attain high ethical standards only when they feel they are a integral part of an organisation and the organisation itself respects those standards. One of the keys to unravelling the undesirable situation of a perceived absence of ethics in business is in encouraging a greater identity community, company and workforce. We provide some examples of ways companies can meet the challenge of encouraging more ethical, long-sighted behaviour. In addition, we highlight ways in which the expectations of the organisations of the organisation can be communicated more strongly through corporate structures that foster ethical action that benefits the long term interests of the individual and the organisation. Overall implementing a successful ethical program is shown to parallel that of the implementation of a quality program. (shrink)

What can constitutional law contribute to the justification of political power? Quite a lot, Frank Michelman argues in Constitutional Essentials. It can establish a publicly known framework for addressing the deep disagreements that are inevitable in any free society. Michelman’s analysis has powerful attractions, but he overclaims the clarity with which rights can be defended within the Rawlsian framework he contemplates. The interests that courts must defend will vary from one society to another, depending on what the locals happen to (...) value. They cannot therefore be derived abstractly from the moral powers. In John Rawls’s four-stage sequence, writers of constitutions, legislatures, and courts necessarily consider contestable ideas of the good. Deep disagreement even about political fundamentals is a permanent condition of political life in a free society. Social unity is possible, but it is a more unstable unity than Rawls and Michelman imagine. (shrink)

This paper discusses the idea that trade – the practice of regularised exchange of goods or services between nation-states for mutual advantage under an orchestrated system of rules – can generate moral duties, duties that exist between only participants in the activity. It considers this idea across three duties often cited as duties of trade: duties not to harm; duties to provide certain basic goods; and duties to distribute benefits and burdens fairly. The paper argues that these three duties seem (...) unlikely contenders for duties thought in some sense to supervene on trade, the former two because they seem to exist regardless of the existence of trade and the latter because it seems to apply to a group more widely conceived than to be coherently thought centred on trade. It concludes that, at least across these three duties, it is more plausible to think that they are duties which, although possibly having relevance for how trade is conducted, do not emerge from the practice and are, rather, grounded elsewhere. (shrink)

This book is a collection of original essays offering the first full-length consideration of the problem of strict liability in the criminal law: that is, the problem of criminal offences that allow a defendant to be convicted without proof of fault. Because of its potential to convict blameless persons, strict liability is a highly controversial phenomenon in the criminal law. Including Anglo-American and European perspectives, the contributions provide a sustained and wide-ranging examination of the fundamental issues. The breadth and depth (...) of the chapters combine to present readers with a sophisticated analysis of the place and legitimacy of strict liability in the criminal law. (shrink)

Warrant is what fills the gap between mere true belief and knowledge. But a problem arises. Is there just one condition that satisfies this description? Suppose there isn’t: can anything interesting be said about warrant after all? Call this the uniqueness problem. In this paper, I solve the problem. I examine one plausible argument that there is no one condition filling the gap between mere true belief and knowledge. I then motivate and formulate revisions of the standard analysis of warrant. (...) Given these revisions, I argue that there is, after all, exactly one warrant condition. (shrink)

A discussion of the relationship between religion and belief, in the context of an engagement with J.L. Schellenberg's recent "Prolegomena." I suggest that there may be an authentic way of being "religious" without having full-blown religious belief. -/- .

In his article, “What should ChatGPT mean for bioethics?” I. Glenn Cohen explores the bioethical implications of Open AI’s chatbot ChatGPT and the use of similar Large Language Models (LLMs) (Cohen...

Evans’ 1968 ANALOGY system was the first computer model of analogy. This paper demonstrates that the structure mapping model of analogy, when combined with high‐level visual processing and qualitative representations, can solve the same kinds of geometric analogy problems as were solved by ANALOGY. Importantly, the bulk of the computations are not particular to the model of this task but are general purpose: We use our existing sketch understanding system, CogSketch, to compute visual structure that is used by our existing (...) analogical matcher, Structure Mapping Engine (SME). We show how SME can be used to facilitate high‐level visual matching, proposing a role for structural alignment in mental rotation. We show how second‐order analogies over differences computed via analogies between pictures provide a more elegant model of the geometric analogy task. We compare our model against human data on a set of problems, showing that the model aligns well with both the answers chosen by people and the reaction times required to choose the answers. (shrink)

At a time of continued consternation about the nature and organisation of educational studies within universities in the United Kingdom, it is apposite to give further exploration to the precise na...

The definitive version is available at www.blackwell-synergy.com.

The problem of moral luck arises due to a particular tension in our thought. On the one hand, we seem readily inclined to endorse the principle that moral responsibility, that is, one’s praiseworthiness or blameworthiness, cannot be affected by luck, that is, by factors over which one lacks control. But, when we examine our actual practices, we find that our moral judgments are highly sensitive to luck. This resulting tension between principle and practice is the problem of moral luck, and (...) an attempt to solve this problem is an attempt to resolve this tension. The article first explains the traditional characterization of the problem and reviews three general strategies in responding to it. It is then argued that we should characterize the problem in a slightly broader way. This refocusing turns out to have significant methodological implications. (shrink)

The idea that religious belief is ‘almost inevitable’ is so forcefully argued by Justin Barrett that it can warrant justifiable concern – especially since he claims atheism is an unnatural handicap. In this article, I argue that religious belief in Homo sapiens isn’t inevitable – and that Barrett does agree when pushed. I describe the role played by a Hyperactive Agency Detection Device in the generation of belief in God as necessary but insufficient in explaining religious culture – I distance (...) myself from some common conceptions of HADD and the view I take of it is unorthodox. I point out that the conclusion to Barrett’s book, ‘Why Would Anyone Believe in God?’ is a fine example of the very hyperactive agency detection Barrett himself describes, and is therefore highly suspect. (shrink)