This book details the history of the idea of psychological development over the past two millennia. The developmental idea played a major part in the shift from religious ways of explaining human nature to secular, modern ones. In this shift, the 'elect' became the 'normal' and grace was replaced by cognitive ability as the essentially human quality. A theory of psychological development was derived from theories of bodily development, leading scholars describe human beings as passing through necessary 'stages of development' (...) over the lifespan. By exploring the historical and religious roots of modern psychological concepts and theories, this book demonstrates that history is a method for standing outside psychology and thereby evaluating its fundamental premises. It will spark new interest in the history, sociology and philosophy of the mind sciences, as well as in the rights of children and developmentally disabled people. (shrink)

This discussion paper is drawn from a qualitative research project comparing the effect of special and ordinary schools on the lives of children, young people and their families. Special schools are recommended by health professionals who seldom know how ineffective these schools are. We question the beneficence and justice of health professionals' advice on education for children with disabilities and other difficulties. Cooperation with local education authorities (LEAs) plays a considerable part in the work of community paediatricians, clinical medical officers, (...) therapists and other health professionals encountering children with "special needs". The "needs" range from physical disability and sensory impairment to learning difficulties and emotional or behavioural difficulties. This cooperation involves routine administrative problems, but it raises broad ethical issues too, particularly in respect of current tendencies in state schooling towards the integration or inclusion of these children in mainstream schools and classes. (shrink)

In den Begriffen Mythos, Geist und Kultur spiegeln sich die thematische Breite und der innere Zusammenhang des Denkens von Christoph Jamme, dem diese Festschrift gewidmet ist. Die versammelten Beiträge, unter anderem zur mythischen Rationalität und ihrer Transformation in der Moderne, zum deutschen Idealismus, zur Kulturtheorie und zu verschiedenen kulturellen Objektivationen in Literatur und Malerei, zeigen prismatisch die vielfältigen Formen der menschlichen Vernunft sowie die unterschiedlichen Richtungen und Wege ihrer Kritik.

Annotation. There has never been a writer quite like Christopher Pearson. A BETTER CLASS OF SUNSET brings together Pearson's enduring columns and essays, chronicling the twists and turns of Australian cultural life over three intriguing decades. From climate change to homosexuality and the welfare of Indigenous Australians, Pearson was an unflagging champion of unfashionable causes, a conscientious objector to political correctness and a skilled dissector of muddle-headed arguments. They reveal a true man of letters with a rare literary voice; (...) passionate, moving and often very funny, Pearson's thinking seldom strays from his abiding principles. For all those who aspire to be members of what Pearson called Club Sensible, A BETTER CLASS OF SUNSET is an indispensible addition to the bookshelf. (shrink)

An Essay on the Relation Between Thought and Language Christopher Gauker. things possible? How, having once perceived the herds by the lake, does the agent remember this for later use? My answer is that one way he may do it is ...

Abstract1915 ist Ernst Troeltsch nach Berlin gezogen, wo er Professor für Philosophie wurde. Sein Wechsel aus der Heidelberger Theologischen Fakultät in die Philosophische Fakultät der Berliner Universität und sein zunehmendes Interesse am Historismus hat ihn nicht daran gehindert, theologische Studien fortzuführen. Ein Ergebnis dieser Studien war eine noch in Heidelberg geschriebene detaillierte Untersuchung über Augustins Theologie und im besonderen über De Civitate Dei. Troeltsch hat diese Studie unternommen, um zum einen eine Lücke in seinen Soziallehren der christlichen Kirchen und Gruppen (...) zu füllen und zum anderen wegen seinem zunehmenden Interesse an Augustins Philosophie. Das Ergebnis dieser Untersuchung ist Troeltschs Buch Augustin, die christliche Antike und das Mittelalter. Dieses Buch ist aus vielen Gründen ein bemerkenswertes Werk, unter anderem, weil es eine objektive und eine prägnante Untersuchung über Ethik und Naturgesetz darstellt. Troeltschs Buch über Augustin ist sehr wichtig zu untersuchen, aber genauso wichtig ist der Prozess, der ihn dazu geführt, es zu schreiben. Dabei handelt es sich um mehrere Rezensionen, die Troeltsch über Bücher zu Augustins Theologie, Ethik und politischer Philosophie geschrieben hat. Indem wir Troeltschs Rezensionen und sein Buch Augustin studieren, lernen wir nicht nur, was in seiner Sicht besonders wertvoll sei in den Schriften des großen Kirchenvaters, sondern wir lernen auch Troeltschs eigenes Denken zu Ethik, Geschichte und sogar Politik besser kennen.By 1915 Ernst Troeltsch had moved to Berlin where he became professor of philosophy. His move from the Faculty of Theology to philosophy and his increasing concern with historicism did not hinder him from continuing with his theological studies. One of the results of these studies was his detailed investigation of Augustine’s theology and he focused specifically on de Civitate Dei. Troeltsch undertook this study partially to rectify an omission in his Soziallehren der christlichen Kirchen und Gruppen and partially because of his increasing interest in Augustine’s philosophy. The result of this study was Troeltsch’s book Augustin, die christliche Antike und das Mittelalter. This is a remarkable work for many reasons, including that it was an objective and appreciative investigations on ethics and natural law – and it was written by a prominent Protestant theologian. However, this book has been mostly neglected which is unfortunate. Troeltsch’s book on Augustine is well-worth exploring but so is the process which led him to write it. That entails consulting the numerous reviews that Troeltsch wrote about a number of books devoted to certain aspects of Augustine’s theology, ethics, and political philosophy. By studying Troeltsch’s book reviews and his Augustin, we not only learn what Troeltsch regarded as so valuable in the writings of this particular Church Father, but we also learn about Troeltsch’s own thinking about ethics, history, and even politics. (shrink)

The „left Hegelian” interpretation of Hegel′s theory of Sittlichkeit has shown that the claim of the concept of autonomy to establish an internal connection between normativity and freedom can only be carried out, if the subject of autonomy is defined by its participation in social practices. While the left Hegelian interpretation thereby solves the paradoxes of the Kantian tradition of understanding autonomy, it is destined to repeat the paradoxical structure of autonomy in a new and fundamental form. This follows from (...) the insight – articulated by Hegel′s anti-Aristotelian concept of “second nature” – that participation in social practices is at the same time the medium and the other of autonomy. Autonomy thus remains dependent on an act of liberation that cannot be an autonomous action itself. (shrink)

Plongé au cœur des nanos, Christophe Vieu souligne la diversité des secteurs touchés par l’approche nano. À l’idée d’une convergence des secteurs scientifiques, il oppose l’image d’une espèce invasive. Il se sent de ce fait investi d’une responsabilité de l’ensemble des technosciences.

Aristotle has qualms about the movement of the soul. He contends directly, indeed, that ‘it is impossible that motion should belong to the soul’ (DA 406a2). This is surprising in both large and small ways. Still, when we appreciate the explanatory framework set by his hylomorphic analysis of change, we can see why Aristotle should think of the soul's motion as involving a kind of category mistake-not the putative Rylean mistake, but rather the mistake of treating a change as itself (...) capable of changing. (shrink)

This paper records both dissatisfaction and evidence of poor current standards of literacy, notably in the area of the written word, among higher education students. It also suggests what may be done to remedy the situation.

Christopher Norris raises some basic questions about the way that academic philosophy has been conducted over the past quarter-century and, in doing so, offers a strong counter-statement to the overly specialised character of much recent work in the analytic mainstream.Topics addressed include speculative realism, the 'extended mind' hypothesis, experimental philospophy, the ontology of political song, Shakespearean language as a challenge to the norms of linguistic philosophy, and anti-realism as a antitode to epistemological scepticism. In many cases Norris shows how (...) the acceptance of prevailing academic codes of discourse has resulted in a narrowing of sights to the point where other, more expansive or philosophically productive approaches are blocked from view.As well as mounting this critique of local practice Norris also puts the positive case that continental philosophy, or certain developments under that broad rubric, may be seen to hold the most promising resources for a creative renewal of analytic thought. (shrink)

In this interview, Christopher Norris discusses a wide range of issues having to do with postmodernism, deconstruction and other controversial topics of debate within present-day philosophy and critical theory. More specifically he challenges the view of deconstruction as just another offshoot of the broader postmodernist trend in cultural studies and the social sciences. Norris puts the case for deconstruction as continuing the 'unfinished project of modernity' and—in particular—for Derrida's work as sustaining the values of enlightened critical reason in various (...) spheres of thought from epistemology to ethics, sociology and politics. Along the way he addresses a number of questions that have lately been raised with particular urgency for teachers and educationalists, among them the revival of creationist doctrine and the idea of scientific knowledge as a social, cultural, or discursive construct. In this context he addresses the 'science wars' or the debate between those who uphold t. (shrink)

One of the most important thinkers of our time, Jacques Derrida continues to have a profound influence on postmodern thought and society. Christopher Watkin explains Derrida's complex philosophy with clarity and precision, showing not only what Derrida says about metaphysics, ethics, politics, and theology but also what assumptions and commitments underlie his positions. He then brings Derrida into conversation with Reformed theology through the lens of John 1:118, examining both similarities and differences between Derrida and the Bible. Learn why (...) Derrida says what he says and how Christians can receive and respond to his writing in a balanced, biblical way that is truly beneficial to cultural engagement. (shrink)

With the goal of understanding how Christopher Southgate communicates his in-depth knowledge of both science and theology, we investigated the many roles he assumes as a teacher. We settled upon wide-ranging topics that all intertwine: (1) his roles as author and coordinating editor of a premier textbook on science and theology, now in its third edition; (2) his oral presentations worldwide, including plenaries, workshops, and short courses; and (3) the team teaching approach itself, which is often needed by others (...) because the knowledge of science and theology do not always reside in the same person. Southgate provides, whenever possible, teaching contexts that involve students in experiential learning, where they actively participate with other students.We conclude that Southgate’s ultimate goal is to teach students how to reconcile science and theology in their values and beliefs, so that they can take advantage of both forms of rational thinking in their own personal and professional lives. The co-authors consider several examples of models that have been successfully used by people in various fields to integrate science and religion. (shrink)

In this collection of articles, Isherwood writes about his teachers, his conversion to Vedanta, and various literary concerns.

In this highly original text, Christopher Steinsvold explores an alternative semantics for logics of rational belief. Topologies, as mathematical objects, are typically interpreted in terms of space; here topologies are re-interpreted in terms of an agent with rational beliefs. The topological semantics tells us that the agent can never, in principle, know everything; that the agent's beliefs can never be complete. -/- A number of completeness proofs are given for a variety of logics of rational belief. Beyond this, the (...) author explores the philosophical question of why our beliefs can never be complete, and considers the possibility that a totality of truths is a dialethia. -/- This work will be of interest to all philosophers interested in epistemology, and modal logicians as well. (shrink)

After viewing a painting, reading a novel, or seeing a film, audiences often feel that they improve their cognitive standing on the world beyond the canvas, page, or screen. To learn from art in this way, I argue, audiences must employ high degrees of epistemic autonomy and creativity, engaging in a process I call ‘insight through art’. Some have worried that insight through art uses audience achievements to explain an artwork’s cognitive and artistic value, thereby failing to properly appreciate the (...) cognitive and artistic achievements of artists. I move against this worry by arguing that in order to learn via insight through art, audiences must collaborate with artists, sharing the labour and credit for the cognitive achievements they co-produce. I claim this co-productive outlook reveals that our appreciation of art’s cognitive and artistic value involves far more audience participation than has hitherto been realized. (shrink)

Abuse, when committed by spiritual authority figures, can have far-reaching consequences for church communities well after perpetrators have been removed and held accountable. In attending to survivors, a host of issues may come to light, including but not limited to, organizational complicity in abuse, institutional marginalization of the vulnerable, and the revelation that worship spaces can be traumatically triggering. The work of scholars like Michelle Panchuk, Elaine Heath, and Katharina von Kellenbach all point to the challenging reality that ecclesial repentance­ (...) may demand dramatic changes to restore a safe environment and righteous expressions of worship that honour God's intentions for all. Glen Kinoshita's ‘ministry of reconciliation’ and Dietrich Bonhoeffer's ‘preparing the way’ and ‘religionless Christianity’ are texts that on the surface address this type of process; however, it is not clear that either scholar fully reckons with the issue of a worshipping community or space that has been so marred by abuse as to become an impediment to a survivor's participation in liturgy. In this article, I modify Bonhoeffer's work to move beyond his claims and make recommendations for further steps towards repentance. (shrink)

In this book, Christopher Heath Wellman offers original theories of political legitimacy and our obligation to obey the law, and then, building upon these accounts, defends a number of distinctive positions concerning the rights and responsibilities individual citizens, separatist groups, and political states have regarding one another.

What is it for a thinker to possess the concept of perceptual experience? What is it to be able to think of seeings, hearings and touchings, and to be able to think of experiences that are subjectively like seeings, hearings and touchings?

Some humanist theologians within the French Reformed Church in the 17th century developed the notion that a disability of the intellect could exist in nature independently of any moral defect, freeing its possessors from any obligations of natural law. Sharpened by disputes with the church leadership, this notion began to suggest a species-type classification that threatened to override the importance of the boundary between elect and reprobate in the doctrine of predestination. This classification seems to look forward to the natural (...) history of mind that emerged later in the century. (shrink)

Since the collapse of the Berlin wall, women and girls have been trafficked from central and eastern Europe to work as prostitutes in the European Union. This paper looks at the response of the international community to the problem of sex trafficking as it impacts on the EU. The focus is on criminal justice intervention with respect to protection of and assistance to ‘victims’, and a specially witness protection, in the light of the following: the tensions and promises between treatment (...) of trafficked women as ‘victims’ of crime and criminal justice informants; and the need to re-focus on a ‘woman-centred’ approach to criminal justice intervention for trafficked women. Given the diverse nature of law and criminal justice practice between EU Member States, the paper necessarily presents a generic critique of current EU and international ‘best practice’ recommendations, with some commentary on practice based on the author's research, with respect to what ‘gold standards’ of practice offer in theory and what is delivered in reality. The question of ‘victim-centred’ justice and/or ‘woman-centred’ justice is raised in an effort to promote effective policy recommendations. (shrink)

In this article Cristoph Wulf examines the basic concepts of pedagogy and educational science in the German-speaking world, looking at education and socialization from the perspective of educational anthropology. He makes evident that the complex German concept of Bildung, in particular, can only be fully understood by means of a historical and philosophical analysis.

Eric Katz says the arguments for deextinction are depressingly familiar … and he’s right! The creation – or recreation – of ‘necrofauna,’ he says, ‘recycles old issues and debates in the field’ (p....

What is it like to experience rapture? For philosopher Christopher Hamilton, it is a loss of self that is also a return to self—an overflowing and emptying out of the self that also nourishes and fills the self. In this inviting book, he reflects on the nature of rapture and its crucial yet unacknowledged place in our lives. Hamilton explores moments of rapture in everyday existence and aesthetic experience, tracing its disruptive power and illuminating its philosophical significance. Rapture is (...) found in sexual love and other forms of intense physical experience, such as Philippe Petit’s nerve-defying wire walk between the Twin Towers. Hamilton also locates it in quieter but equally joyous moments, such as contemplating a work of art or the natural world. He considers a range of examples in philosophy and culture—Nietzsche and Weil, Woolf and Chekhov, the extremes of experience in Werner Herzog’s films—as well as aspects of ordinary life, from illness to gardening. Conversational and evocative, this book calls on us to ask how we might make ourselves more open to experiences of rapturous joy and freedom. (shrink)

Prowse, Christopher Where Is Jesus Today in Our Family Life? 'The joy of the Gospel fills the hearts and lives of all who encounter Jesus', writes His Holiness, Pope Francis. We apply that now to our Archdiocesan Assembly here in Canberra 2015 and we state with confident faith: the joy of the Gospel fills the hearts and lives of all who encounter Jesus in marriage and family life.

What makes philosophy on the continent of Europe so different and exciting? And why does it have such a reputation for being 'difficult'? Continental philosophy was initiated amid the revolutionary ferment of the 18th century, philosophers such as Kant and Hegel confronting the extremism of the time with theories that challenged the very formation of individual and social consciousness. Covering the great philosophers of the modern and postmodern eras – from Nietzsche, Heidegger, Derrida and Deleuze right to up Agamben and (...) Žižek – and philosophical movements from German idealism to deconstruction and feminism – Christopher Kul-Want and Piero brilliantly elucidate some of the most thrilling and powerful ideas ever to have been discussed. (shrink)

Christophe Perrin ABSTRACT: What does it mean to ‘make love?’ Or, rather, what are we doing when we ‘make love?’ This expression makes of love a praxis on which the history of philosophy, rather modest, has said little. Philosophy has certainly evoked love, but always as a passion, an emotion, a feeling, and rarely as an...

Christopher Bertram; II*—Self-Effacing Hobbesianism†, Proceedings of the Aristotelian Society, Volume 94, Issue 1, 1 June 1994, Pages 19–34, https://doi.org/10.

The transformation of societies' age structures has intensified the need for nursing care, especially in economically developed regions of the world. This will necessitate societal decisions that determine how care needs are met in the long term. This article offers a sociological perspective on nursing care using Luhmann's systems theory. To make the designation of a functional nursing system with independent observation plausible, social changes were traced based on historical events, semantics, and other social structures to develop the primary view (...) of the nursing system. On this basis, a functional definition of the nursing system and its relationship to problems and problem‐solving is possible. This proposal is intended to clarify the fundamental questions of nursing science: What is nursing and what is behind it? Through abstraction, this article develops a unified representation of nursing's distinct way of observation to support the determination of a unique research object for nursing science as an academic discipline. In line with Brandenburg's statement that nursing science must follow the interests of others as long as it is not possible to conquer a terrain occupied by the discipline independently, the need to develop a genuine discipline remains. Only then, it is assumed, can nursing science significantly contribute to other functional systems and to societal decisions that will determine how care needs are addressed in the future. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Animals in the World: Five Essays on Aristotle’s Biology by Pierre PellegrinChristopher LutzPELLEGRIN, Pierre. Animals in the World: Five Essays on Aristotle’s Biology. Translated by Anthony Preus. Albany: State University of New York Press, 2023. vi + 324 pp. Cloth, $95.00; paper, $35.95This book explores two broad questions that have for decades been driving Pierre Pellegrin’s contributions to the so-called biological turn in Aristotle studies: whether and in (...) what sense Aristotle actually has a biology; the degree to which Aristotle’s teleological commitments lead him to characterize living things and the world that they inhabit as perfect. By analyzing various interplays that the zoological treatises posit between, on the one hand, the form and end of each species and, on the other hand, its material and efficient causes, Pellegrin reveals the astounding depth of Aristotle’s affinity with modern biology.In consideration of the millennia-spanning distance between Aristotle and the emergence of modern biology in the nineteenth century, Pellegrin first of all seeks to establish that he may call Aristotle a biologist without committing anachronism. Chapter 1 identifies two teleological notions that connect Parts of Animals and Generation of Animals to nineteenth-century conceptions of biology: Using organic function as the primary organizational principle in comparative anatomy relates Aristotle to Cuvier, and the concept of adaptation relates Aristotle to Darwin. Citing the profound influence of History of Animals on Cuvier (and thus on nineteenth-century biology), Pellegrin argues that its chief biological [End Page 357] innovation lies in the suggestion that observation is epistemically useful even when we are unable to explain that which we have observed.Chapter 2 emphasizes the role that mechanistic (that is, material and efficient) causality plays within the teleological explanations in Aristotle’s studies of animals. After a lengthy discussion of hypothetical necessity, Pellegrin uses PA 1.1’s distinction between formal nature and material nature to suggest that Aristotle recognizes an “ontological autonomy” of material nature, by which he seems to mean that matter has certain properties independent of any form. Linking Aristotle to Darwin, he argues that for Aristotle the perfection of each species consists in its fitness for (everlasting) survival. The end-directed formal nature of the species must negotiate with its autonomous material nature in order to secure for it an advantageous condition that guarantees its permanence but inevitably comes at the expense of certain disadvantages. For example, birds have no ears because they need extra matter for feathers (see PA 2.12).Shifting the focus to a crucial difference between Aristotle and modern biology, chapter 3 investigates the unity of Aristotelian natural science and biology’s place within it. Pellegrin finds analogies between Aristotle’s explanations of sexual reproduction, spontaneous generation, and Meteorology ’s account of the formation of inanimate homoiomerous matter (for example, metals, minerals). Sexual reproduction (clearly involving a material, formal, efficient, and final cause) is more causally complex than spontaneous generation (which according to Pellegrin has no preexisting final cause and only a quasi-formal cause), yet we understand spontaneous generation only by analogy with sexual reproduction, which is for Aristotle explanatorily prior. Spontaneous generation, in turn, is marginally more complex than the formation of homoiomerous matter (which also has only a quasi-formal cause and, further, no final cause at all), yet we understand the latter only by analogy with spontaneous generation and sexual reproduction. Pellegrin concludes that all natural science is united insofar as “material-efficient causality concerns all natural realities,” living and nonliving alike; however, because Aristotle in each case explains the less complex by analogy with the more complex, the teleological study of fully developed living things is explanatorily primary within his natural science. In this way, Aristotle stands in stark contrast to modern natural science, in which biology is explanatorily posterior to chemistry and physics.Chapter 4 qualifies the explanatory priority of complex organisms by challenging any notion of an Aristotelian scala naturae. Pellegrin works to show that the recognition of irreducible diversity is present in Aristotle’s very definition of an animal, arguing that in animals the nutritive faculty is neither ontologically nor developmentally prior to the sensitive and motive... (shrink)

Can we discover morality in nature? Flowers and Honeybees extends the considerable scientific knowledge of flowers and honeybees through a philosophical discussion of the origins of morality in nature. Flowering plants and honeybees form a social group where each requires the other. They do not intentionally harm each other, both reason, and they do not compete for commonly required resources. They also could not be more different. Flowering plants are rooted in the ground and have no brains. Mobile honeybees can (...) communicate the location of flower resources to other workers. We can learn from a million-year-old social relationship how morality can be constructed and maintained over time. (shrink)

La grande idée que Hegel a présentée et développée dans la Phénoménologie de l’Esprit, est la découverte de la signification de la négativité. Celle-ci est alors plus qu’une procédure formelle. Qui plus est, la négativité est un concept qui marque la réalité même. D’une part, la négativité montre la réalité comme quelque chose de subjectif, car la négativité en tant que principe formule la position du réel en relation avec soi-même à travers un processus de négation. D’autre part, la négation (...) montre une réalité tendue, douloureuse et éphémère. Hegel arrive à cette idée dans ses débats avec Fichte et Schelling avant tout. Malgré l’interrogation justifiée sur le fondement de la critique de Hegel, la force argumentative de ce concept est pourtant estimable: elle dépend de l’attention portée aux phénomènes concrets, à leurs différences spécifiques et à leur unité substantielle que cette attention rend abordables à une compréhension raisonnée. (shrink)