Before engaging with the content of the responses from Carroll and Francis, I want to acknowledge what a pleasure it is to be in dialogue with others who are engaged both politically and intellectually in this domain. I understand robust dialogue to be part of what is needed to humanize our collective responses to emotional distress, beyond benevolent othering. Dialogic spaces—in which dialogue is generated and encouraged, and otherness is respected, without conditions —offer an alternative beyond benevolent othering. Examples of (...) such spaces include the international Hearing Voices Movement, Open Dialogue (Seikkula &... (shrink)

For a period of several weeks in 2008, Mind Australia, a large government-funded, community-managed mental health organization, displayed massive banners and billboards, saturating the advertising spaces of Southern Cross Station, the main interstate and regional train and bus interchange in Melbourne. During this period, I passed through Southern Cross Station a number of times on my way to visit a friend in the country; whether I wanted to engage with these texts or not, I was unable to avoid them.On the (...) left-hand side of one of these billboards is an image of a confident, carefree woman shopping for fruit and vegetables; she is slim and neatly dressed, wearing tight blue jeans with a bright orange top and jacket... (shrink)

Flick Grey discusses three main processes of benevolent othering: Claims to ownership of territory, claims to superiority, and claims to authorship. The claim to ownership of territory is explored partly through the concept of ‘domestication’ within co-production and a benevolence contingent upon the harmlessness and usefulness of the other. This claim supports the claim to superiority, the ‘giving being’ who is in a position to ‘give’ opportunities for ‘rehabilitative identities’ within a stigmaphobic, normative world view claiming others as (...) external and inferior. Grey explores the ventriloquism, essentialism and decontextualization of people who are labeled as mentally ill as part... (shrink)

Flick Grey interrogates the mental health discourse around anti-stigma, recovery, consumer participation, and co-production in relation to a larger discursive context around othering and seeks to question how much they challenge existing power relations. Grey approaches this question through an analysis of a billboard campaign that was mounted in 2008 by Mind in Australia, and asks us to look beyond the apparently positive representations of mental health service users and modes of involving them and to situate such (...) strategies within a discourse of ‘benevolent othering.’ Rather than challenge or change established modes of representation and involvement, these ostensibly positive images and modes of... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:After the War DAVID GOMES CÁSSERES invocation: athena for PLP Grey-eyed Athena had no childhood. She stepped out of the old god’s terrible skull a grown young goddess and began her apprenticeship: running sex-driven cults among the hunters and gatherers, collecting snakes and owls, her aegis looming behind the altars, over her priestesses, prophetic crones and breathless temple prostitutes, sacrificed animals bleeding and burnt ears of grain She (...) gained a reputation: she liked clever men, not that way, no, but she did them favors, paid attention to their deeds and needs and risks and wounds and wants. Her admiration was something a clever man could count on; she would give protection, opportunities, good luck. There was a catch, of course: you had to be clever again, you had to keep impressing the grey-eyed one, and so men lasted a while but couldn’t keep it up, and fell, and well, she forgot them. She was busy. But Odysseus: He was another kind. One stratagem after another, he built up so much credit that she saved him even when he disgraced himself one time or another. (Olympus might have disapproved if they’d noticed, but she had walked far away from that rabble of archetypes, totems, fertilities, boogeymen and witch-mothers, nightwalkers, netherdwellers, sexpots and satyrs. She owned her firmament.) Odysseus was something new to her in his little flick of mortality. So when she stood alone in Penelope’s bedchamber watching the reunion, the circling dance of man and woman arion 27.2 fall 2019 step by step negotiating what they knew after so many years their carefulness like oil on water, leveling out the fresh reek of murder from the great hall below them the suitors’ teeth driven into the earthen floor Odysseus striped with their blood Penelope before her loom, many-stringed weapon of her own warfare weaving each other in that long rite of recognition: Her grey eyes saw words forming and fading unsaid As they circled in the salt red sunset Ionian air. And saw the end of her story with Odysseus; goddess and all, it took away her breath. In the end she had this much to show for her years with this clever man: He came home from the war alive, with all his teeth. 2 after the war First published as “Athena,” in Arion 21.3, Winter 2014 telemachus 1. It’s like this. I come to manhood at fourteen and my life’s just misery and shame. There’s no King in Ithaka and my mother, the Queen, is like a prisoner. All our warriors are scattered in the sea somewhere by Athena’s great storm. Our home, the palace of godlike Odysseus, is full of parasites and pirates, We live there paralyzed, taunted by those swarming men and the people who cling to them, even some of my mother’s maids, girls my age or a little older— nasty girls who know all the ways to mock and mortify a boy squirming into manhood without a father. Of course I run away, of course I go looking for wily Odysseus, the King, my father. I never find him, it’s for him to find me, later. But I did learn to tie seamen’s knots, and I have a traveler’s tale: One night I was at the house of Menelaus and Helen, drinking good wine late into the night. They sent the servants to bed, and the three of us sat in the red light of the dying fire. Menelaus, still handsome with some grey in his red hair, spoke of my father Odysseus: “Do you know what he said? He said to me, we are better than the gods; we are kings. And kings must die, as the gods cannot. He said it to me when we were striding with our swords in hand through the broken gates of Troy, and as calmly as he might say it to you.” As he spoke, Menelaus of the great war-cry was fondling the arm of his wife, Helen, for whose beauty all that blood was shed. I was sitting with the people the poets sing... (shrink)

Given what we know about the segregated nature of the brain and the relative absence of multi-modal association areas in the cortex, how percepts become unified is not clear. However, if we could work out how and where the brain joins together segregated outputs, we would have a start in localizing the neuronal processes that correlate with conscious perceptual experiences. In this essay, I critically examine data relevant for understanding the neurophysiological underpinnings of perception. In particular, I examine the possibility (...) that 40 Hz. oscillatory firing patterns in cortex are important lower-level neuronal events related to perceptual experiences. I suggest that `binding' - understood as a process of hooking together disparate psychological units - reduces to a property inherent in the structure of our brain's firing patterns. However, this reduction may not reflect the firing rates of individual cells, but instead a `higher level' order superimposed on individual cells' activity. (shrink)

Talk about time travel is puzzling even if it isn't obviously contradictory. Philosophers however are divided about whether time travel involves empirical paradox or some deeper metaphysical incoherence. It is suggested that time travel requires a Parmenidean four-dimensionalist metaphysical conception of the world in time. The possibility of time travel is addressed (mainly) from within a Parmenidean metaphysical framework, which is accepted by David Lewis in his defence of the coherence of time travel. It is argued that time travel raises (...) formidable difficulties which are not satisfactorily resolved by Lewis's ingenious defence of time travel. Objections to time travel considered include: (1) travel to other times is impossible because there is nowhere (or “nowhen”) to go to; (2) the problem that upon setting out on a journey to the past a time machine will collide with itself; (3) time travel generates a mysterious temporal dualism between experiential time and physical time; (4) travel to the past permits reverse causation, raising the possibility of causal loops and attendant problems arising, for example, from the prospect of empirical contradiction and the possibility of someone being one of their ancestors. (shrink)

Diverse lines of evidence point to a basic human aversion to physically harming others. First, we demonstrate that unwillingness to endorse harm in a moral dilemma is predicted by individual differences in aversive reactivity, as indexed by peripheral vasoconstriction. Next, we tested the specific factors that elicit the aversive response to harm. Participants performed actions such as discharging a fake gun into the face of the experimenter, fully informed that the actions were pretend and harmless. These simulated harmful actions increased (...) peripheral vasoconstriction significantly more than did witnessing pretend harmful actions or to performing metabolically-matched non-harmful actions. This suggests that the aversion to harmful actions extends beyond empathic concern for victim harm. Together, these studies demonstrate a link between the body and moral decision making processes. (shrink)

The prime number theorem, established by Hadamard and de la Vallée Poussin independently in 1896, asserts that the density of primes in the positive integers is asymptotic to 1/ln x. Whereas their proofs made serious use of the methods of complex analysis, elementary proofs were provided by Selberg and Erdos in 1948. We describe a formally verified version of Selberg's proof, obtained using the Isabelle proof assistant.

The theme of this year’s Spindel Conference was Social Ontologies of Race. This editorial introduction serves as both a general introduction to the topic of racial ontology and an introduction to this volume’s contributions. I will first explain some central ideas for discussions of ontology in general. I will then make some basic taxonomic distinctions common to discussions of racial ontology and suggest some clarifications. I will then go on to discuss the five contributions to this volume.

This paper challenges a central tenet of constructive empiricism, namely that empirical adequacy has a privileged epistemic status. I argue that perceptions of observables are theory-wrought, and theory-wrought in the same ways as the observation sentences we use to describe those perceptions, van Fraassen can draw no privileged or fundamental distinction between what we observe and interpreting those observations through theory. Since empirical adequacy depends upon accurately describing what we observe, and we have no theory-independent reason to believe that what (...) we ‘observe’ is a reflection of what is true, then empirical adequacy can inherit no special connection to what is real via what we observe. The epistemological significance of empirical adequacy is thereby reduced. (shrink)

In this essay, I home in on the difficulties with group-to-individual (G2i) inferences in neuroscience and how they impact the legal system. I briefly outline how cognitive shortcutting can distort legal decisions, and then turn my attention to G2i inferences, with a special focus on issues of intellectual disability and brain damage. I argue that judges and juries are not situated to appreciate the nuances in brain data and that they are required to make clinical decisions without clinical training. As (...) a result, they effectively ignore those responsibilities and simply decide cases in virtue of what they already believe to be true. How judges actually make decisions in highstakes criminal cases is troubling, but they are also hamstrung in a variety of ways. (shrink)

1.1 Some examples of rule induction on permutations . . . . . . . 6 1.2 Ways of making new permutations . . . . . . . . . . . . . . . 7 1.3 Further results . . . . . . . . . . . . . . . . . . . . . . . . . . 8 1.4 Removing elements . . . . . . . . . . (...) . . . . . . . . . . . . . . 8.. (shrink)

St Anselm (1033-1109) devised an ontological “proof” of the existence of God based on the impossibility of conceiving of God's non-existence. This famous argument inspired a much less-widely known atheistic ontological “proof” of God's non-existence by Melbourne philosopher Douglas Gasking (1911-1994). Juxtaposing Gasking’s argument for the non-existence of God with Anselm’s “proof” brings the basic defect of Anselm’s argument into sharp relief.

Marxism, one of the few philosophies that turned into an effective movement, not so long ago was the official ideology in one form or another of much of humanity. It was promulgated, initially by the Soviet Union, then imposed on much of Central and Eastern Europe, later emerged in the People's Republic of China, and gradually spread to other parts of Asia and even bits of Africa and Latin America. Although declining in its initial popularity, it still remains strong in (...) several countries and is supported by numerous communist and other parties and countless individuals around the world. The Historical Dictionary of Marxism covers the history of Marxism and all its thinkers and schools of thought in a comprehensive manner. This is done, through a chronology, a list of acronyms and abbreviations, an introductory essay, a bibliography, and hundreds of cross-reference dictionary entries on basic terms and concepts, significant thinkers and doers, and also the parties and countries that followed it. (shrink)

Biography of the French philosopher, Christian mystic, and social activist Simone Weil (1909-1943). Unrevised and unpublished proofs.

The Port-Royal Logic includes a brief discussion of modal propositions, containing several mnemonic devices for rules of equivalence governing the possibility, necessity, impossibility, and contingency of propositions. When the mnemonics are decoded, it can be seen that these rules treat possibility and contingency as formally equivalent modes. The aim of this paper is twofold: to show that this identification of possibility and contingency follows from the Logic’s formal treatment of those modes; and to show that such a treatment of these (...) modes conflicts with claims the authors make in other contexts. In particular, the equivalence of possibility and contingency conflicts with the Cartesian principle that whatever is clearly and distinctly conceivable is possible—a principle that Arnauld and Nicole explicitly endorse elsewhere in the Logic. Why, then, would the authors adopt such equivalence rules? The paper concludes with a discussion of the historical precedents for these rules: they were a standard feature of Scholastic logic textbooks in seventeenth century France. It is likely that Arnauld and Nicole simply reproduced the rules for this reason, without recognizing that they were a poor fit for a Cartesian logic textbook like the Port-Royal Logic. (shrink)

This paper delineates the thrust of Augustine's theodicy against the broader background of his Christian Neoplatonic outlook. We examine Augustine's initial Manichean influences and see how these beliefs carry over to his mature thought, which is evident in the seventh book of the Confessions. After Augustine's time with the Manicheans, we look at how he was so influenced by the books of the Platonists (libri platonicorum). Although Augustine's position regarding the problem of evil shifts, his idea of the primacy of (...) the soul is still evident in his thought process. To wit, Augustine posits that evil must be considered a privation of the Good, so much so as to reach the point of complete nonentity. Human beings' ability to be corrupted by evils rests in their position as being created ex-nihilo by God. With this creation also comes an inherent mutability. Due to human mutability, Augustine believes that God is not responsible for such evil actions. This paper also contrasts this belief with modern empiricist David Hume's idea regarding God's responsibility for human actions. Hume argues that the volition of all human actions rests in God as Creator of the world. As creator, Hume claims that God places human beings in a position to act. If humans are predisposed to perform evil actions, they cannot be faulted. Augustine would counter that argument by claiming that evil is not a substance. Not being a substance, evil is there not ascribable to God. Ultimately, Augustine's theodicy is based upon the goodness of God. (shrink)

For more than three decades judgements of schools' quality have been dominated by the frameworks, developed by members of Her Majesty's Inspectorate (HMI). This article reviews the approaches employed in the national survey conducted for the Plowden Committee, subsequent surveys undertaken by HMI during the seventies and eighties and the changes brought about by the advent of the Office for Standards in Education (OFSTED) in the early nineties. The frameworks employed appear to have changed from one decade to the next, (...) sometimes subtly, at other times more radically. Overall, such changes have been sufficiently major for it to be difficult, if not impossible, to make anything other than the broadest statements about changes in the state and quality of the nation's schooling over time. (shrink)

This paper is an exploration of a current environmental issue dividing two industries in the UK. The issue is offshore wind farms, and the industries are commercial fishing and wind energy. The controversy over offshore wind farms highlights three core issues of conflict: the adequacy of stakeholder consultation processes; the right to compensation for loss of livelihood; and the lack of adequate data. We find that the characterisations that developers, regulators, and fishers hold of each other critically inform their positions (...) on these issues. We examine the weak bargaining position of fishers, and the 'power game' that is played out between them and developers. We conclude that offshore wind farm development would be better managed if stakeholder consultation was more extensive, compensation claims were standardised, and scientific data were more readily available, but that in the meantime, fishers could improve their bargaining power by mobilising potential allies. (shrink)

This paper discusses findings from a study funded by the Equality Commission for Northern Ireland (NI) to explore the promotion of gender equity in the classroom and the extent to which initial teacher training and in-service courses address gender issues. Data from a questionnaire survey of 344 teachers and the qualitative dimensions of the study suggest that teachers are generally aware of gender stereotypes in the classroom and that, despite their lack of training in gender issues, where appropriate, most attempt (...) to challenge this type of behaviour. Concern was expressed with the role of teachers in unconsciously perpetuating stereotypes and the extent to which equality issues are directed more towards girls than boys. (shrink)

Volume 20, Issue 8, August 2020, Page 44-46.