British photographer Julia Margaret Cameron (1815-1879) has been described as "one of the Finest portraitists of the nineteenth century-in any medium.

Our understanding of what microbes are and how they evolve has undergone many radical shifts since the late nineteenth century, when many still believed that bacteria could be spontaneously generated and most thought microbial “species” (if any) to be unstable and interchangeable in form and function (pleomorphic). By the late twentieth century, an ontology based on single cells and definable species with predictable properties, evolving like species of animals or plants, was widely accepted. Now, however, genomic and metagenomic data show (...) that lateral gene transfer compromises this picture of stability and predictability, and refocuses our attention on multilineage communities. Treating such communities as unstable but identifiable evolving “individuals” makes us again pleomorphists, of a sort. (shrink)

When a person at risk of having a child with a genetic illness or disease wishes to have an unaffected child, this can involve difficult choices. If the pregnancy is established by sexual intercourse, the fetus can be tested early in pregnancy, and if affected a decision can be made to abort in the hope that a future pregnancy with an unaffected fetus ensures. Alternatively, preimplantation genetic diagnosis can be used after in vitro fertilisation to select and implant an unaffected (...) embryo that hopefully will proceed to term and produce a healthy baby. We are aware that many individuals at risk regard the latter as ethically more acceptable than the former, and examine whether there is an ethical difference between these options. We conclude that PGD and implantation of an unaffected embryo is a more acceptable choice ethically than prenatal diagnosis followed by abortion for the following reasons: Choice after PGD is seen as ethically neutral because a positive result balances a negative result simultaneously . While there is usually the intention to establish a healthy pregnancy after an abortion, this is not simultaneous; A woman sees abortion as a personal physical violation of her integrity, and as the pregnancy proceeds she increasingly identifies with and gives ethical status to the embryo/fetus as it develops in utero and not in the laboratory; Many people see aborting a fetus as “killing”, whereas in the case of PGD the spare embryos are “allowed to die”. We argue that this difference of opinion gives further weight to our conclusion, but note that this has been addressed and debated at length by others. (shrink)

Together, these entail that for every true proposition p, there exists some thing which could not exist and p be false.

This essay details the resurgence of wellness program as employed by large corporations with the aim of reducing healthcare costs. The essay narrows in on a discussion of how Big Data collection practices are being utilized in wellness programs and the potential negative impact on the worker in regards to privacy and employment discrimination. The essay offers an ethical framework to be adopted by wellness program vendors in order to conduct wellness programs that would achieve cost-saving goals without undue burdens (...) on the worker. The essay also offers some innovative approaches to wellness that may well better serve the goals of healthcare cost reduction. (shrink)

The application of digital humanities techniques to philosophy is changing the way scholars approach the discipline. This paper seeks to open a discussion about the difficulties, methods, opportunities, and dangers of creating and utilizing a formal representation of the discipline of philosophy. We review our current project, the Indiana Philosophy Ontology (InPhO) project, which uses a combination of automated methods and expert feedback to create a dynamic computational ontology for the discipline of philosophy. We argue that our distributed, expert-based approach (...) to modeling the discipline carries substantial practical and philosophical benefits over alternatives. We also discuss challenges facing our project (and any other similar project) as well as the future directions for digital philosophy afforded by formal modeling. (shrink)

In this paper I examine whether the Humean denial of necessary connections between wholly distinct contingent existents poses problems for a theory of tropes. In section one I consider the substance-attribute theory of tropes. I distinguish first between three versions of the non-transferability of a trope from the substratum in which it inheres and then between two versions of the denial of necessary connections. I show that the most plausible combination of these views is consistent. In section two I consider (...) an objection to the bundle theory using the Humean doctrine that is advanced by Armstrong, and argue that it is unconvincing. In section three I return to the version of non-transferability that would cause obvious trouble for a substance-attribute theory, and less obvious trouble for a bundle theory. I argue that there is independent reason to reject this principle since, given a perdurantist metaphysic, it does not in fact secure what appeared to be its only benefit: namely that it allows tropes to act as truthmakers. I conclude that there is no objection to trope theory per se on the grounds that it brings commitment to necessary connections. (shrink)

Dramatization and comedy are recurring themes in Deleuze's work in the 1960′s and, from his book on Nietzsche in 1962 through The Logic of Sense in 1969, remarks on humor and comedy are closely bound to ethical and political concerns. In Nietzsche and Philosophy, he speaks of the “true” and “false” senses of the tragic in order to frame his interpretation of Nietzsche as a whole, but the distinction acquires its immediate importance from its bearing on the question, “what is (...) justice?” In 1967, in Coldness and Cruelty, he describes legal critique as possible only in terms of irony and comedy. And, in 1969, in The Logic of Sense, the series on humor is followed and explicated by the series “On the Moral Problem in Stoic Philosophy.” This final discussion makes clear what binds these disparate discussions together: comedy is a mode of dramatization that facilitates a morally relevant experience that does not necessarily or immediately engender an act of judgment. For Deleuze, comedy is a demonstration that provokes an experience of wonder at a world that is not organized by the concepts and judgments of subjectivity. (shrink)

This paper reads Marx’s distinction between the method of inquiry and presentation as distinct and Marxist pedagogical logics that take the form of learning and studying. After articulating the differences and their current conceptualizations in educational theory, I turn to different interpretations of the Grundrisse and Capital. While I note the differences, I maintain these result from Marx’s alternation between learning and studying, to the different weights Marx gives to both. Marx sought to understand, articulate, learn, and relay the precise (...) logics of capital, of its contradictions, and of how the working class has and can seize on these contradictions to institute the revolutionary transition to communism. At the same time, he knew he couldn’t do this because no one can fully delineate and learn about capitalism so long as it exists, as capital is by definition a dynamic social relation. I show how readings of both books are products and productive of Marx’s own pedagogical constellation through their content and form of presentation. The argument is that this is a political and constellational pedagogy that’s contingent and singular rather than resolvable and unifiable. (shrink)

Within educational philosophy and theory there has recently been a re-turn to the concept and practices of studying as an alternative or oppositional educational logic to push back against learning as the predominant mode of educational engagement. While promising, we believe that this research on studying has been limited in a few ways. First, while the ontological aspects of studying have been examined in a thorough manner, the affective dimension of studying has not yet been investigated. Second, while a diverse (...) range of theorists have been called upon to articulate studying, the philosophical resources out of which studying has been shaped have remained trapped within the western canon. We seek to address these limitations in this article by turning to some literature on affect theory, Daoist wind-stories, as well as the Yijing–Daoist Yin–Yang movement. In doing so, not only do we make contributions to research on studying, but we also contribute an educational understanding to affect theory and draw out important affinities between affective study and Daoist windstories. In other words, this paper moves to both articulate the affective dimensions of studying and illuminate a particular pedagogy of affect. More important, we move one step further to re-conceptualize learning and study, figuring them not merely as alternative or oppositional orderings, but as a Daoist Yin–Yang movement wherewith learning and studying, analogous to the Yin–Yang elements, always happen together, mutually informing, confronting, and transforming each other. (shrink)

While there was a flurry of articles throughout the 1990s in philosophy of education on Lyotard, there are still several key concepts in his oeuvre that have import for but remain largely underdeveloped or absent in the field. One of the most interesting of these absent concepts is Lyotard’s notion of the figural. In this paper, I take the figural as an educational problematic and ask what new educational insights it can generate in regard to the existing literature. As such, (...) this article begins with a survey and synthesis of educational literature on Lyotard and the primary work on which most of it is based, exploring the relationship between knowledge, performativity, the differend, and “the system.” I then examine conceptions of education oriented toward defending the differend and disrupting the system and claim that, while helpful, these conceptions are limited in that they do not mention how educators and students might engage the alterity that the system seeks to repress. I believe that it is here that Lyotard’s notion of the figural can be productively engaged. The next section of the paper performs a partial and educationally partisan reading of Discourse, Figure. After this reading I move to formulate a figural education, which is composed of three educational processes and modes of engagement: reading, seeing, and blindness. A figural education, I argue, holds each of these practices in an uncertain and unsettling relation and, in so doing, can help educators defend the figural and the differend against the discursive demands of the system. (shrink)

The article Pragmatismand the Importance of Interdisciplinary Teams in Investigating Personality Changes Following DBS.

In this volume, critical scholars and educational activists explore the intricate dynamics between the enclosure of global commons and radical visions of a common social future that breaks through the logics of privatization, ecological degradation, and dehumanizing social hierarchies in education. In its institutional and informal configurations alike, education has been identified as perhaps the key stake in this struggle. Insisting on the urgency of an education that breaks free of the bonds of enclosure, the essays included in this volume (...) weave together bright threads of radical thought into a vivid tapestry illustrating a critical framework for enacting a global educational commons. (shrink)

This article draws on theoretical resources from economic sociology and sociology of law to intervene in economic debates about the relationship between intellectual property and industrialization. Utilizing historical evidence from the earliest period of American intellectual property law and from a formative company in the New England textile industry, I propose a social process of influence that connects intellectual property law to industrialization. I argue that, consistent with the findings of New Economic Sociology, social relationship structures and social capital are (...) the proximate influential force in industrialization. However, I also argue that transformative changes in those social relationship structures are rooted in the emergence of a particular type of political culture: what I call here, borrowing from Hannah Arendt and Frank Dobbin, a “Natal-Industrial Culture.” A Natal-Industrial Culture, as I propose it here, is a political culture in which collective hopes for the future are placed in new technologies and new cultural products, as means for achieving economic growth. Intellectual property law contributed to the emergence of this new type of political culture by holding out the promise of property, as a reward for the provision of new technologies or new cultural products. Because of the way that hope works on motivation—through cognitive pre-rehearsals of future attainment, which involve semantically-meaningful propositions and contribute to positive emotional experience—the promise of property provided a powerful stimulant to social capital formation. Working through the semantic resonances of property, intellectual property law contributed to a political culture in which invention and creativity were expected to secure a future of growth within the political community, both for particular members and for the political community, as a whole. By fostering a Natal-Industrial Culture, intellectual property law contributed to systematic invention and social capital-formation, leading, in turn, to the transformative changes in working and material provisioning that constitute industrialization. (shrink)

All the authors of the sixteen essays gathered in this volume are concerned, in their different ways, to clarify, criticize, and develop key ideas and insights of Alfred North Whitehead (1861-1947), one of the towering figures of twentieth-century speculative thought, whose "process philosophy" has, in recent decades, aroused intense intellectual interest both in this country and abroad. The present volume is intended to complement, but not to duplicate, an earlier selection of important Whitehead studies, Alfred North Whitehead: Essays on His (...) Philosophy, ed. G. L. Kline (Englewood Cliffs: Prentice Hall, 1963). (shrink)

As currently understood and practiced, global development and climate justice appear irreconcilable. In fact, global development has been and remains a key driver of climate inequalities. We hold that this is not an accident, but instead is a result of global development being established within worldwide systems of oppression. We define global development as setting the goals for, and the processes for achieving, what constitutes a good life for all communities, and taking the steps needed to reach those goals. This (...) article provides an outline of how the theories of two moral and political philosophers – Achille Mbembe and Charles Mills – point us in the direction of an ethical framework for the relationship of humans to each other and to the natural world. We examine two contexts that should motivate development practitioners to move from the current development regime toward the direction of a transformational ethical framework built off the work of these philosophers: (i) the perpetual failure of global development practice to foster a humane approach to migration; and (ii) the inability of global development solutions, like SDGs and leapfrogging, to stray from the very problems they are intended to address. (shrink)

In the course of remarking on the “parodic” nature of Nietzsche’s “doctrine” of Eternal Return, Klossowski writes of “laughter, this infallible assassin.” (Amir 2021, 272) The laughter of homo risibilis does not err in its elimination of human despair, nor does it errantly dispose of any other portion of human existence. A question that I will develop over the course of these remarks is the question of this assassination by laughter: what, precisely, is assassinated? and, what might be lost in (...) such an assassination? In pursuing this question, I want to explore the temporal overlap between the academic acceptance of Nietzsche in France in the early 1960s and the discussion of Spinoza in France at the same time—a discussion that was closely linked to the Holocaust—in order to raise the question of the relation of humor and history. -/- My question to Prof. Amir is: do laughter and humor have a role to play even in the face of world-shattering wrongs? In her account of homo risibilis and in her account of Nietzsche’s philosophy of laughter and its French inheritors, the focus seems squarely on the present and the future. Deleuze’s laughter is that of the human being who has embraced fate but also of the individual who, with their laughter, would overturn norms and conventions. Prof. Amir writes that “Deleuze … focuses on the iconoclastic force of humor, its capacity to break any boundary or law.” (Amir 2021, 282) But is such a focus recalcitrant to ethical efforts to reckon with past evils and injustices? In the overcoming of the tragic by the comic, is there room for remembrance? Is there room for honor to be paid to history? Or, are laughter and humor a-historical forces—is laughter, after all, in Klossowski’s words, an infallible assassin? Is no historical event secure from its transformative and iconoclastic work? -/- . (shrink)

Acknowledging the perils of interdisciplinary and applied conversation analysis, this essay argues for clarity in articulating relationships between methods, addressing, in particular, the language used to formulate claims regarding how participants’ post hoc reflections relate to findings from CA analyses.

These essays treat a heterogeneous group of texts: alongside On the Sublime and How the young man should listen to poetry are an Attic comedy, a satyr play, a Plutarchan fragment, and the epitome of a lost work by Dionysius of Halicarnassus. It is a mixed bag, which is the point. Hunter offers "moments" in the history of criticism because we lack evidence to write a linear narrative . Given the lacunose record, he suggests the best way forward is to (...) lower the barrier separating "literary" from "critical" texts and to look for general patterns of similarity. Thereby he hopes to explain antiquity's predominantly "utilitarian" approach to literature, its "concern with what literature was for" . Although individual chapters show Hunter's characteristic inventiveness and wide range of reference, this reviewer found many of his claims overbroad. Indeed, the general approach recommended here seems less likely to enrich "our understanding of the ways in which the ancients sought to explain and use creative art" than to impede progress toward that worthy goal. (shrink)

From the stance of cognitive developmental theories, claims that general g is an entity of the mind are compatible with notions about domain-general development and age-invariant individual differences. Whether executive function is equated with general g or fluid g, research into the mechanisms by which development occurs is essential to elucidate the kinds of environmental inputs that engender effective intervention. (Published Online April 5 2006).

Through an educational reading of Édouard Glissant and Peter Sloterdijk, this article draws out and develops latent pedagogical philosophies that bear distinct relationships to colonialism and struggles against and beyond colonialism. In particular, it identifies two related educational philosophies that propel colonization and, in turn, proposes a theory of errant learning that might undergird decolonization. It focuses on Glissant’s minor remarks about different conceptions of understanding in order to identify the grasping drive as the educational foundation of the colonizing apparatus. (...) After articulating the other form of understanding he offers, giving-on-and-with, I point to a potential contradiction in this division as it relates to his overall project. By freeing grasping from the grasping drive, I reconfigure the relationship between grasping and giving-on-and-with in a way that allows for certain kinds of enclosures. This introduces the question of pedagogical form, a question explored in Sloterdijk’s sphereological investigations. Reading the colonizing phase of globalization through Sloterdijk’s notion of lordly imagining—which I link with the grasping drive—the article draws out how different educational processes produce different kinds of spheres. Finally, it articulates errant learning as a pneumatic process of grasping and giving-on-and-with that values opacity over transparency to produce foam formations with attention to the history of inequality and injury through immune deprivation. (shrink)

Appropriate for both academic readers and informed general enthusiasts of the cinema it addresses, the book demonstrates both philosophy's particular usefulness for the analysis of modernist cinema and film form's inherent potential for ...