This paper explains how to use a new software tool for argument diagramming available free on the Internet, showing especially how it can be used in the classroom to enhance critical thinking in philosophy. The user loads a text file containing an argument into a box on the computer interface, and then creates an argument diagram by dragging lines from one node to another. A key feature is the support for argumentation schemes, common patterns of defeasible reasoning historically know as (...) topics . Several examples are presented, as well as the results of an experiment in using the system with students in a university classroom. (shrink)

The earliest English culinary recipes occur in two Anglo-Norman manuscripts, both in the British Library: Additional 32085 and Royal 12.C.xii. A transcription of the latter, with a few footnotes citing recipes in the former, was published by Paul Meyer in 1893 . Meyer proposed to publish a full version of the earlier manuscript at a later date, but he never did. No new Anglo-Norman collections have turned up since that time, although we have searched in a great number of libraries (...) and their catalogues. In view of recent interest in medieval recipes and advances in our understanding of their terms, it seems time to publish the Additional manuscript, and with it a corrected and fully annotated transcript of the Royal manuscript, although our reading differs from Meyer's only occasionally. (shrink)

The uses of the most “social” of the social sciences—sociology and anthropology—in international agricultural research and development (R&D) have often been poorly understood. Drawing upon a decade of work by the Sociology Project of the Small Ruminant Collaborative Research Support Program, this article exemplifies how and where social scientists can and have contributed to major development initiatives, and it illustrates some of the larger lessons to be learned for human values concerns in international agriculture.

At Theaetetus 163d-164b Socrates objects to the thesis that knowledge is perception by pointing out that a man who has seen something can still remember it, and so has knowledge of it; but this is impossible, if knowledge is perception, since he is no longer perceiving it.To this Protagoras is made to reply with two sentences at 166b 1–4: .Cornford translates ‘ For instance, do you think you will find anyone to admit that one's present memory of a past impression (...) is an impression of the same character as one had during the original experience, which is now over? It is nothing of the sort’.Cornford understands this as the suggestion that the memory and the original perception are of different things: ‘ All that the objection in fact established was that “ perception” must be stretched to include awareness of memory images’. So too Lee: ‘Protagoras’ “way out”… appears to be to say that what we now know is not properly X but rather our memory trace of X - some present πά θ ο ς quite distinct from X and very different from that ’. McDowel. (shrink)

In Wisconsin, many alcohol policies are regulated at the local level. To examine the relationship between local policies, alcohol use and health outcomes, our team developed a database to collect local alcohol policies. Initial results highlight differences in how policies are defined, enforced, and made available to the public.

Many individuals with developmental language disorder (DLD) and individuals who are deaf or hard of hearing (D/HH) have social–emotional problems, such as social difficulties, and show signs of aggression, depression, and anxiety. These problems can be partly associated with their executive functions (EFs) and theory of mind (ToM). The difficulties of both groups in EF and ToM may in turn be related to self-directed speech (i.e., overt or covert speech that is directed at the self). Self-directed speech is thought to (...) allow for the construction of non-sensory representations (i.e., representations that do not coincide with direct observation). Such non-sensory representations allow individuals to overcome the limits set upon them by the senses. This ability is constrained by the development of word meaning structure (i.e., the way words are understood). We argue that the greater ability to construct non-sensory representations may result in more enhanced forms of EF and ToM. We conclude that difficulties in EF, ToM, and social–emotional functioning in those with hearing and language problems may be accounted for in terms of word meaning impairments. We propose that word meaning structure and self-directed speech should be considered in assigning EF and ToM treatments to individuals with DLD and those who are D/HH. (shrink)

Colour constancy refers to the ability to extract information about surface colours independently of illumination conditions. A ripe strawberry, for example, appears the same red when viewed under a blue sky or a reddish sunset. Since Land's pioneering work, discussion has centred on the issue whether colour constancy is achieved primarily in the retina or visual cortex. Recently, the debate has shifted to a consideration of the constraints imposed by various psychophysical tasks and instructions. Humans can judge illuminant colour, reflected-light (...) colour, surface colour, and the relationship between surface colours within a scene. Such observations suggest that colour constancy may not be a unitary phenomenon, and that its different aspects may be mediated at different levels in the visual system. Several questions therefore arise: are the tasks of surface estimation and illuminant estimation complementary, insofar as good performance in one implies poor performance in the other? How does retinal adaptation alter performance? Is colour vision tuned to the statistical composition of natural surfaces and illuminants? What role does colour-opponent processing in retina and cortex play in colour constancy? These and related questions are explored here in order to better understand what we mean when we ask: "Why do strawberries look red?". (shrink)

Stecker's revised definition of art in Artworks: Definition, Meaning, Value is stated thus: "w is a work of art at t if and only if (a) w has form c which is a member of C and the maker of w intended it to fulfill a sub-set of functions f1 ... fn of F such that f1 ... fn are functions of c or (b) w is an object which achieves excellence in fulfilling a function in F" 1 where: w (...) is an artwork; t is a time; C is the set of central art forms at t; c is a member of the set C; F is the set of functions standardly or correctly regarded as belonging to C at t; f1 ... fn are members of the set F. (shrink)

Machine generated contents note: ch. 1 The Cry of Rachel -- Maritain's 1942 Marquette Aquinas Lecture -- Maritain's The Person and the Common Good -- Camus's The Plague -- ch. 2 Joy -- Being as the Good and the Eruption of Willing -- Being and Philosophical Psychology -- An Ordinary Knowledge of God and Metaphysics -- Metaphysics as Implicit Knowledge -- Being and the Intellectual Emotions -- ch. 3 Quandoque Evils -- Aquinas's Rationale for the Corruptible Order -- The Corruptible (...) Order and Quandoque Evils -- Bracketing Quandoque Evils between Goods -- A Caveat in Understanding the Subject of the Consequent Good -- The Effect of Human Providence upon the Frequency of Quandoque Evils -- ch. 4 Natural Corruptions -- Death as a Natural Corruption -- Natural Corruption as Nondefinitive -- Ambiguity of "Praeter Intentionem" and "Per Accidens" -- God and the Evil of Punishment (Poena) -- Other Interpretations -- Abraham and Isaac -- Conclusion -- ch. 5 Preliminaries to Aquinas and the Contemporary Discussion -- C.G. III, 71: "If Evil Exists, God Exists" -- William Rowe on Cosmological Reasoning -- De Ver. X, 12, ad 10m: "If not God from Justice, then God from Some Other Effect" -- Summary of Aquinas on the Existence of Evil -- A Strategy -- ch. 6 The Thomist and the Contemporary Discussion: Personalist Theodicies -- Marilyn McCord Adams and "Horrendous Evils" -- William Hasker: Personal Satisfaction and World Approval -- John Hick: Creation as a Gymnasium for the Development of Our Virtues -- David Ray Griffin and the Denial of Genuine Evils -- The Brothers Karamazov -- Thomistic "Natural Desires" of the Human Person -- ch. 7 The Thomist and the Contemporary Discussion: Cosmological Theodicies -- Diogenes Allen and Suffering as an Experience of God -- David Hume and Dialogues concerning Natural Religion, X and XI -- William Rowe and "Pointless Evils" -- J. L. Mackie and Further Objections to a Cosmological Theodicy -- Mackie's Fourth Criticism and Aquinas on the Causality of Human Choices -- Aquinas and Plantinga -- The Avoidance of Determinism -- The Avoidance of Divine Culpability -- A Thomistic Free Will Defense? -- Richard Swinburne: Nature as a Necessary Display Case for Our Knowledge of Good and Evil -- Bruce Reichenbach: Developing Plantinga and Swinburne -- ch. 8 Conclusion and Comparison to Brian Davies and Eleonore Stump -- Brian Davies's Apophatic Treatment of the Evil Problem -- Eleonore Stump and the Love of God -- The Consolation of Rachel. (shrink)

Dans toutes les sciences, même en physique, la réflexion sur les expériences, les concepts et les explications oblige à repenser l'opposition de la nature et de l'esprit. C'est en raison de cela que la psychologie s'est vue contrainte de revoir la conception traditionelle concernant la relation de l'âme et du corps. Le corps est un système d'équilibres intérieurs qui ont une signification et qui, dans le courant de l'existence sont formés, entretenus, troublés et rétablis. En tout cela motivations psychologiques et (...) occasions corporelles sont intimement mêlées. Ceci est illustré par deux exemples, la conservation de la constance de la température du corps et de l'état de nutrition. La stabilité du « milieu interne » , C. à. d. l'homéostase, est la condition de l'indépendance individuelle de l'animal, et elle est le point d'appui de la liberté personnelle de l'homme. La régulation thermique est le fait de fonctions physiologiques qui s'exercent en accord avec l'existence personnelle. Cette liaison de l'existence et de la vie s'explique par le fait que, corporellement, l'homme ne réagit pas à des excitants physiques, mais à leur signification humaine. La régulation thermique dépend de la sensation de froid et de chaud et par conséquent aussi de relations et d'habitudes humaines. Le second exemple, de l'homéostase, de la conservation d'un état constant de nutrition, démontre, tout comme la régulation thermique, l'unité d'un état physiologique et du corps comme situation vécue. Ceci nous est montré par l'exemple de l'appétit qui dépend sans dute de sensations corporelles et d'équilibres intérieurs, mais tout autant des relations affectives. Le manque d'appétit, l'anorexie nerveuse, comme on l'appelle, se produit souvent d'une manière symptomatique dans les périodes critiques de l'existence, p. ex. à la puberté, au climacterium et à l'occasion de conflits psychiques. Il y a alors une disproportion entre le vouloir et le pouvoir que le psychologue ne peut comprendre que par rapport à la corporéité animée et animante, c'est à dire par le fait que la corporéité déjà organisée entre en conflit avec la corporéité organisante qui est constituée et par la motivation de la situation et par la liberté relative de l'homme qui donne à cette situation un sens déterminé. L'existence et la vie sont deux aspects de la réalité humaine, aspects qui sont susceptibles d'être analysés et auxquels le psychologue doit accorder son attention. La personne concrète est une unité de nécessité et de liberté, de nature et d'esprit, qui se forme elle-même dans sa vivante existence. (shrink)

t. I. Consolation à Marcia. Consolation à Helvia. Consolation à Polye. La colère.--t. II. La providence. Petites pièces de vers. La brièveté de la vie. Fantaisie sur la mort de Claude. La clémence. Le Bonheur. La constance du sage. La tranquillité de l'ame. La retraite.--t. III. La bienfaisance.--t. IV. Recherches sur la nature.

Trailblazing marine biologist, visionary conservationist, deep ecology philosopher, Edward F. Ricketts has reached legendary status in the California mythos. A true polymath and a thinker ahead of his time, Ricketts was a scientist who worked in passionate collaboration with many of his friends—artists, writers, and influential intellectual figures—including, perhaps most famously, John Steinbeck, who once said that Ricketts's mind “had no horizons.” This unprecedented collection, featuring previously unpublished pieces as well as others available for the first time in their original (...) form, reflects the wide scope of Ricketts’s scientific, philosophical, and literary interests during the years he lived and worked on Cannery Row in Monterey, California. These writings, which together illuminate the evolution of Ricketts’s unique, holistic approach to science, include “Verbatim transcription of notes on the Gulf of California trip,” the basic manuscript for Steinbeck’s and Ricketts’s _Log from the Sea of Cortez;_ the essays “The Philosophy of Breaking Through” and “A Spiritual Morphology of Poetry;” several shorter pieces on topics including collecting invertebrates and the impact of modernization on Mexican village life; and more. An engaging critical biography and a number of rare photographs offer a new and richly detailed view of Ricketts’s life. (shrink)

An overview of the history of the concept of matter highlights the fact that alternative modes of explanation were successively employed. With the discovery of irrational numbers the initial conviction of the Pythagorean School collapsed and was replaced by an exploration of space as a principle of understanding. This legacy dominated the medieval period and had an after-effect well into modernity—for both Descartes and Kant still characterized matter in spatial terms. However, even before Galileo the mechanistic world view slowly entered (...) the scene—the world as chaos, particles in motion. Elevating movement to become the guiding principle in our understanding of matter dominated the main tendency of modern physics until the (end of the) 19th century. The discovery of irreversible processes (radio-activity for example) directed 20th century physics towards an exploration of the meaning of energy-operation. It turned out that even within 20th century physics long-standing legacies prevailed, because an account of the nature of matter continued to be torn apart by atomistic and holistic views—confronted by the problem of constancy and change (radical transformability versus persistence). Concrete, material reality exceeds the scope of any single mode of explanation—an insight that also serves a better understanding of the wave-particle duality. (shrink)

Heidegger’s exegesis of Hegel’s concept of experience was not published under copyright until 1950, when, as part of Holzwege, it appeared under the Klostermann imprint. Previously, it had been aired in the 1942–43 academic year as a seminar topic, conceived as a comparison between the “Introduction” of Hegel’s Phenomenology of Mind and the fourth and tenth books of Aristotle’s Metaphysics; and, at the same time, as two lectures to a private group of interested scholars. This volume unites the Dove translation (...) of the Hegelian Introduction with the Harper and Row translation of the Heideggerian exegesis. (shrink)

The nationally-famous advocate of physician-assisted suicide did not die by his own hand. Dr. Jack Kevorkian died the old-fashioned way in America: in a hospital, with multiple disorders undercutting his life. Kevorkian took up interest in assisted suicide early in his medical career, and he wanted prisoners on death row to volunteer for experiments just before their execution. Kevorkian saw individual consent as the wheel, axle, and grease for all decisions in these matters. He helped many people die, but it (...) is unclear what moral principle guided his decisions to say yes and no to requests for help in dying. His spree in helping people die came to an end, when he himself injected a man with a lethal substance. Because of his single-minded focus on the value of assisted suicide and experimentation before execution, he had little impact on the broader ethical analysis of assisted-suicide and the rights of prisoners. He leaves little legacy in ethics for the analysis of assisted-suicide or in vivo experimentation. (shrink)

This article investigates the impacts of proper modeling of the wake effects and wind speed delays, between different wind turbines' rows, on the dynamic performance accuracy of the wind farms models. Three different modeling scenarios were compared to highlight the impacts of wake effects and wind speed time-delay models. In the first scenario, wind wake effect and time delay are ignored. Consequently, all wind turbines are assumed subjected to the same wind speed profile. The second scenario considers the wind wake (...) effect, and it was modeled by reducing the incident wind speed values by 0.5 m/s from one row to the next row facing the wind. The last scenario, the proposed model, used the wind wake effect model developed for wind turbines micrositting applications and considered the effect of the delay time between the wind speed profiles incident on the different wind turbines' rows. (shrink)

Carl Henry devotes a few chapters directly (and a few indirectly) in volume 6 of his God, Revelation, and Authority [GRA] to the problem of evil [POE]. The author examines Henry’s contribution as a theologian, noting that GRA is a work of theology, not philosophy proper. However, Henry had a PhD in Philosophy (Boston, 1949), and one finds present several presuppositions and control beliefs that are philosophically motivated. Observation of the text reveals several of these. Chief here is Henry’s working (...) assumption that to understand and explain the nature of evil, one must first understand and explain the nature, origin and etiology of good. This point and its implications are developed at length in this article. Unsurprising is Henry’s contribution exhibiting an awareness of methods and theodical approaches traditionally used by philosophers of religion such as Rowe, Plantinga, and Hick. Surprising is the fact that Henry does not clearly take a side on the nature of human free will. What he does say seems to underdetermine his exact position. Finally, the importance of Kant vis a vis Henry’s theodicy and entire theological program is emphasized as well. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:THE BARTH LEGACY: NEW ATHANASIUS OR ORIGEN REDIVIVUS? :A RESPONSE TO T. F. TORRANCE RICHARD A. MULLER Fuller Theological Semma1·y Pasadena, California I I N A SERIES of papers, essays, and introductions reaching back some twenty years, T. F. Torrance has provided an interpretation of the place arnd of the importance of Karl Barth not only in the theological debates of the twentieth cent- -bury but also and more (...) importantly in the who1e of the history of doctrine. According to Torrance, Barth is not only the greatest theologian since Schleiermacher and the most important thinker of our own times, he is also the greatest theologian since Athanasius, the heir of the Reformers, and the thinker on whose insights our theological future must rest.1 In these essays by Torrance, the characterization of Barthian thought as "neo1 Cf. Karl Barth, Theology and Church: Shorter Writings, 1920-1928, trans. Louise Pettibone Smith, with an introduction (1962) by T. F. Torrance (N.Y.: Harper & Row, 1962), pp. 7, 9-10; T. F. Torrance, Theology in Reconstruction (London: SCJ'vf, 1965), pp. 99, 103-105, 111-115; idem, ReaUty and Evangelical Theology (Philadelphia: Westminster, 1982),,pp. 14-15; idem, Transformation and Convergence in the Frame of Knowledge (Grand Rapids: Eerdmans, 1984), pp. vii-x, 279-283; idem, "The Legacy of Karl Barth (1886· 1986)," in Scottish Journal of Theology, 39 (1986): 289-308 and "Karl Barth and the Latin Heresy," in 39 (1986): 461-482. The latter two essays draw together themes from the earlier words..Although the term "Latin heresy" does not seem to have been used by Torrance in any of his previous writings, it does represent a continuation of the attack on medieval and postReformation theology :first presented in his introduction to The School of Faith: The Oatechisms of the Reformed Ohi1rch (N.Y.: Harper, 1959), pp. lxx-lxxix, and elaborated in Space, Time and IncM'nation (London: Oxford, 1969). 673 674 RICHARD A, MULLER orthodox" takes on a new meaning. Barth himself rejected the term, just as (we might guess) Calvin or Chemnitz would have!'ejected any claim that their great dogmatic projects were the proper basis for a new orthodoxy in the sixteenth century. Both Calvin and Chemnitz stood for right teaching, for ortho-doxy, but neither would have presented their own views-no matter how correct they believed their exegesis and interpretation to be-as a final ground for the establishment of future theological formulations. Both in the Reformation aind in the twentieth century, it has been the next generation, the generation of the students of the great teaicher, that has moved definitely from the system of the teaicher to the establishment of a new orthodoxy. And in all fairness to the Protestant orthodox of the late sixteenth and seventeenth centuries, we must l'ecognize that they neither exalted the theology of the Reformation to the status of a new orthodoxy (ovcer against the faith of the church throughout the centuries) nor identified any single theological system, whether that of Calvin or that of Chemnitz or of a later, more fully "orthodox" and "scholastic" thinker like Polanus or Gerhard, as an exhaustive statement of theological Ol1thodoxy for the chmch.2 In the writings of Torrance, we encounter this second-generation sense of orthodoxy but, I believe, without the caution characteristic of the Protestant orthodox of the seventeenth century. In the following essay, I propose to examine the origin and the subsequent trajectory of Torrance's views on Barth's relationship to the tradition, with attention to his view of Barth's patristic roots and of Barth's position over against the western theological mind. In the concluding sections of the essay, I will try to provide a corrective to Torrance's approach to the history of 1Christian doctrine and, on the basis of that correc-. tive, an alternative view of the lega1cy of Karl Barth. Torrance's pronouncements concerning the role of Barth in 2 Cf. Richard A. Muller, " Scholasticism Protestant and Catholic: Francis Turretin on the Object and Principles of Theology," in Ohuroh Historv, 55 ( 1986) ; 19::!-205, THE BARTH LEGACY 675 the history of Christian doctrine and, therefore, in its future development a11e based on an... (shrink)

This paper discusses critically the fundamental elements of the Stegmüller/Sneed-reconstruction of Kuhn's normal science concept. It is argued that a) Kuhn himself cannot accept this reconstruction if he wants to describe theory dynamics in the past; b) the reconstruction is not based on a pure non-statement view; c) to have a theory in the sense of Kuhn, should be related to the ordered pair <K,Iₒ> to ensure the desired constancy over time; d) the reconstruction implies, contrary to Kuhn, the ability (...) of rejecting a theory without having an alternative one; e) the rejection of a theory can be the result of a falsifying procedure and, therefore, theories are not immune from falsification; f) the reconstruction still contains rationality gaps; g) the reconstruction shows more precisely than Kuhn's work that Popper is right when he attacks normal scientist's behaviour; h) the positions of the Kuhnians and of the criticists could be reconciled partially. (shrink)

I have stressed here and elsewhere that perspective cannot and need not claim to represent the world "as we see it." The perceptual constancies which make us underrate the degree of objective diminutions with distance, it turns out, constitute only one of the factors refuting this claim. The selectivity of vision can now be seen to be another. There are many ways of "seeing the world," but obviously the claim would have to relate to the "snapshot vision" of the stationary (...) single eye. To ask, as it has so often been asked, whether this eye sees the world in the form of a hollow sphere or of a projection plane makes little sense, for it sees neither. The one point in focus can hardly be said to be either curved or flat, and the remainder of the field of vision is too indistinct to permit a decision. True, we can shift the point of focus at will, but in doing so we lose the previous perception, and all that remains is its memory. Can we, and do we, compare the exact extension of these changing percepts in scanning a row of columns extended at right angles from the central line of vision—to mention the most recalcitrant of the posers of perspectival theory?1 I very much doubt it. The question refers to the convenient choice of projection planes, not to the experience of vision.· 1. I now prefer this formulation to my somewhat laboured discussion in Art and Illusion, chap. 8, sec. 4.E.H. Gombrich was director of the Warburg Institute and Professor of the History of the Classical Tradition at the University of London from 1959 to 1976. His many influential works include The Story of Art, Art and Illusion, Meditations on a Hobby Horse, The Sense of Order, and Ideals and Idols. An early version of "Standards of Truth" was presented at Swarthmore College in October 1976 at a symposium to mark the retirement of Professor Hans Wallach. His contributions to Critical Inquiry include "The Museum: Past, Present, and Future" , "Notes and Exchanges" , and, with Quentin Bell, "Canons and Values in the Visual Arts: A Correspondence". (shrink)