Matteo Ricci (1552-1610) was an Italian Jesuit and one of the first Christian missionaries to China in the modern era. He was a genuine polymath—a translator, cartographer, mathematician, astronomer, and musician. Above all, Ricci was a missionary for the gospel. As we briefly examine his 1603 seminal work, The True Meaning of the Lord of Heaven, our hope is that we, as evangelical educators, will perceive some of the deeper principles necessary for our own missionary work among unreached people.

Núñez and colleagues (2019) question whether cognitive science still exists “as a coherent academic field with a well‐defined and cohesive interdisciplinary research program.” This worry may be premature on two grounds. First, we are not convinced that the Lakatosian criterion of coalescence around a core framework is the best standard for judging whether a field is well‐defined and productive. Second, although we acknowledge that cognitive science is not as visible as we would like, we doubt that this low profile accurately (...) reflects the state of actual research and teaching programs based on the cognitive science approach. (shrink)

Núñez and colleagues (2019) question whether cognitive science still exists “as a coherent academic field with a well‐defined and cohesive interdisciplinary research program.” This worry may be premature on two grounds. First, we are not convinced that the Lakatosian criterion of coalescence around a core framework is the best standard for judging whether a field is well‐defined and productive. Second, although we acknowledge that cognitive science is not as visible as we would like, we doubt that this low profile accurately (...) reflects the state of actual research and teaching programs based on the cognitive science approach. (shrink)

ArgumentBy the late nineteenth century, science pedagogues and academicians became involved in a vast movement to popularize science throughout the Russian empire. With the aftermath of the 1917 Bolshevik Revolution, many now found the new Marxist state a willing supporter of their goals of spreading science to an under-educated public. In the Stalin era, Soviet state officials believed that the spread of science and technology had to coalesce with the Communist Party's utilitarian goals and needs to revive the industrial sector (...) of the economy. This resulted in a new Stalinist technologically oriented popularization campaign. In the Khrushchev era (1953–64), Soviet politicians became increasingly more aware of the competitive power of Soviet technology in the global arena and developed extensive campaigns to publicize Soviet feats for a broad domestic and foreign public audience. This was particularly true for topics such as the space program and big technologies such as nuclear power. (shrink)

The classical Confucian philosopher Xunzi proposed a naturalistic virtue ethics account of ritual: rituals are practices that channel human emotion and desire so that one develops virtues. In this paper I show that William of Auxerre’s Summa de Officiis Ecclesiasticis can be understood as presenting a similar account of ritual. William places great emphasis on the emotional power of the liturgy, which makes participants like the blessed in heaven by developing virtue. In other words, he has a virtue ethics of (...) ritual closely aligned with that of Xunzi. Xunzi’s writings on ritual illuminate and enrich one’s reading of the Summa de Officiis. But unlike Xunzi, William is not a naturalist with regard to ritual: although much of William’s language about the causal power of liturgy can be explained in Xunzian terms, Christian liturgy has an irreducible supernatural element. (shrink)

John N Andrews; General Thinking Skills: are there such things?, Journal of Philosophy of Education, Volume 24, Issue 1, 30 May 2006, Pages 71–79, https://doi.o.

Methods to facilitate co-production in mental health are important for engaging end users. As part of the Technology for Healthy Aging and Wellbeing initiative we organized two interactive co-production workshops, to bring together older adults, health and social care professionals, non-governmental organizations, and researchers. In the first workshop, we used two activities: Technology Interaction and Scavenger Hunt, to explore the potential for different stakeholders to discuss late life mental health and existing technology. In the second workshop, we used Vignettes, Scavenger (...) Hunt, and Invention Test to examine how older adults and other stakeholders might co-produce solutions to support mental wellbeing in later life using new and emerging technologies. In this paper, we share the interactive materials and activities and consider their value for co-production. Overall, the interactive methods were successful in engaging stakeholders with a broad range of technologies to support mental health and wellbeing and in co-producing ideas for how they could be leveraged and incorporated into older people’s lives and support services. We offer this example of using interactive methods to facilitate co-production to encourage greater involvement of older adults and other under-represented groups in co-producing mental health technologies and services. (shrink)

The central feature of modern liberal political morality is the principle of equal respect for persons. According to Ronald Dworkin, governments have an obligation to treat each person as an equal, with equal concern and respect. In distributive contexts, this principle stipulates that each individual is entitled to an “equal” share of social resources, where equal is a function of what is required by the abstract principle of equal concern and respect. For Dworkin, this requirement means that liberal justice is (...) fundamentally concerned with treating peopleas equalsand notequally. By treating someone as an equal he supposes that government must treat each of its citizens with equal dignity, regarding her as an individual with a standing interest in leading a truly good life. By contrast, to treat someone equally, according to Dworkin, “...requires that government treat all those in its chargeequallyin the distribution of some resource or opportunity....” To treat persons as equals, that is, with equal concern and respect, is to arrange for all individuals to receive those material goods and opportunities that make living a good life possible. For my purposes, I will assume that treating people as equals is the constitutive feature of liberal equality. (shrink)

ABSTRACT Pediatric psychologists have much to contribute to growing efforts to mitigate the impact of parent mental and behavioral health problems on children’s health and development. However, providing parent-focused psychological services within the pediatric setting brings many new ethical considerations and challenges. Guided by the American Psychological Association’s Ethics Code, this paper presents an ethical case for providing these types of services, followed by a comprehensive analysis of the unique ethical challenges likely to be encountered when doing so. Recommendations are (...) offered to support the ethical delivery of parent-focused psychological services in pediatric settings. (shrink)

Pericles' praise of the Athenian constitution presupposes a complex audience, some members of which are reluctant to hear his praise. Part of the resistance arises from doubts about the celebrated negative freedom of the private citizen (Thuc. 2.37.2-3). But it also concerns the positive political freedom of all citizens to participate equally in political life (Thuc. 2.37.1). Pericles attempts to overcome audience resistance by frankly acknowledging its source—"the equal share" (compare Aristotle's arithmetic equality) and its allegedly unfair consequences for the (...) rich—and by showing why the principle does not entail class domination. All citizens and classes share in governance, without sectarian injustice. (shrink)

Using an image taken by Reuters' photographer Nicky Loh during the 2009 earthquake in Sumatra, this article rethinks in positive terms the experience of being captivated by photographs, including `disaster' photographs that are often described as problematically spectacularizing. In order to do this I bring together two propositions, that of the photograph as a uniquely articulated prosthetic stare on the one hand, and as an inorganic but powerful `agent' or `actor' on the other. My main theoretical resources come from Donna (...) Haraway's well-known 1988 essay `Situated knowledges' and Maurice Merleau-Ponty's 1961 essay `Eye and mind'. (shrink)

Published in 1918, _The View of Life_ is Georg Simmel’s final work. Famously deemed “the brightest man in Europe” by George Santayana, Simmel addressed a variety of topics across his essayistic writings, which have influenced scholars in aesthetics, ethics, epistemology, and sociology. Nevertheless, a set of core issues emerged over the course of his career, most centrally the genesis, structure, and transcendence of social and cultural forms and the nature and genesis of authentic individuality. Composed in the years before his (...) death, _The View of Life_ was, according to Simmel, his “testament,” a capstone work of profound metaphysical inquiry intended to formulate his conception of life in its entirety. Now Anglophone readers can at last read in full the work that shaped the argument of Heidegger’s _Being and Time_ and whose extraordinary impact on European intellectual life between the wars was extolled by Jürgen Habermas. Presented alongside these seminal essays are aphoristic fragments from Simmel’s last journal, providing a beguiling look into the mind of one of the twentieth century’s greatest thinkers. (shrink)

Weak panpsychism, the view that mindlike qualities are wide-spread in nature, has recently been argued for by the prominent ecofeminist Val Plumwood and has been used by her to ground an ethic of respect for nature. This ethic advocates a principle of respect for difference, the rejection of moral hierarchy and the inclusion of plants, mountains, rivers and ecosystems within the moral community. I argue that weak panpsychism cannot, convincingly, justify the rejection of moral hierarchy, as it is compatible with (...) it. Also the intentional criterion of mind, employed by weak panpsychism, which includes teleology, has the counter-intuitive implication of giving machines moral status. I cast doubt on the claims that (i) intentionality is a necessary condition for moral status and that (ii) it is sufficient for the ascription of agency. It is suggested that any account of intentionality that allows it to be predicated of mountains, rivers etc. would be widely, and correctly regarded as a reduction of that account. Finally an aesthetic reinterpretation of weak panpsychism is offered. (shrink)

Due to the ethical breaches of tobacco companies over a 50-year period, a U.S. Court ruled in United States v. Philip Morris USA, Inc. that major U.S. tobacco companies had misled consumers and the government about tobacco’s addictiveness, effects of environmental smoke, marketing targeted at adolescents, and deceptive practices related to harmfulness of smoking. We address the actions of the tobacco companies based on the consumer’s right to be informed and values for ethical corporate behavior, and we draw from psychological (...) theories and the smoking literature to develop our conceptual framework and test the effectiveness of the ensuing corrective advertising campaign mandated in the Court decision. We use a quota sample of 470 smokers and non-smoker participants in a longitudinal study to test the impact of the corrective advertising campaign on key antismoking beliefs from the campaign. Results reveal that the corrective ad campaign has not been successful in affecting smokers’ or non-smokers’ antismoking beliefs. However, differences are found between smokers’ and non-smokers’ beliefs about the adverse health effects of smoking, effects of secondhand smoke, and tobacco company deceptiveness, with these beliefs being stronger for non-smokers. Smokers’ weaker beliefs about the effects of secondhand smoke are viewed as particularly problematic, given the established health risks. We address the implications of the ethical breaches and the corrective advertising attempt to address the deception identified by the Court. (shrink)

Bourdieu’s concept of habitus clivé illuminates Indigenous Australians’ experiences in tertiary environments for both Aboriginal students and Aboriginal staff. Habitus formed through family, schooling and social class is also shaped by urban, regional or rural upbringing, creating a durable sense of self. Aboriginal people in Australia live in all of these places, often in marginalised circumstances. Bourdieu’s more specific concept of habitus clivé, or divided self, is less well known than habitus, but offers value in giving expression to Indigenous people’s (...) experiences within a dominant White society. The complexity of participation and educational change is explored here through the experiences of three authors’ intersecting positionalities within the Australian academy. Developing more nuanced scholarly language reduces the imposition of perspectives that see Indigenous people as objects within western frameworks. Scholarly understanding and respect for Australia’s first peoples’ concepts and cultural practices would engage more appropriately and fairly with Aboriginal knowledge and society. Habitus clivé chronicles one version of habitus that can be changed or be reconfirmed but not easily or by fiat. Understanding the concept can be learned, however. Educational opportunity, glorified in today’s higher education, means little for Aboriginal people without long-term strategies addressing existentially and culturally split habitus. (shrink)

We define a higher order logic which has only a notion of sort rather than a notion of type, and which permits all terms of the untyped lambda calculus and allows the use of the Y combinator in writing recursive predicates. The consistency of the logic is maintained by a distinction between use and mention, as in Gilmore's logics. We give a consistent model theory, a proof system which is sound with respect to the model theory, and a cut-elimination proof (...) for the proof system. We also give examples showing what formulas can and cannot be used in the logic. (shrink)

In this paper I expound and criticise the arguments of two leading exponents of critical ecological feminism. According to critical ecological feminism responsibility for the oppressions of the natural world and the oppressions of racism and sexism can be traced to a logic of domination that is based on suspect value dualities and presupposes an unacceptable ‘moral extensionism’. I argue firstly that critical ecological feminism's critique of value dualism presupposes the truth of the thesis that humans and non‐humans are morally (...) equal, a thesis for which it offers no persuasive arguments . Secondly I maintain that moral extensionism, contrary to the claims of critical ecological feminism, can support a genuine respect for the natural world. Finally I suggest that the arguments for one version of critical ecological feminism, in order to be made convincing, themselves require the truth of moral extensionism. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:On PartnershipRyan Schwarz, Duncan Smith-Rohrberg Maru, Dan Schwarz, Bibhav Acharya, Bijay Acharya, Ruma Rajbhandari, Jason Andrews, Gregory Karelas, Ranju Sharma, and Mark ArnoldyRecently, Bayalpata Hospital, in the rural district of Achham, Nepal almost collapsed under the weight of its own staff's discontent. The hospital had been largely abandoned until 2009 when our organization, Nyaya Health, renovated and opened it in partnership with the Nepali government. Since then, the hospital (...) has seen great progress and has experienced widespread community support. Nonetheless, earlier this year, a broad-based staff revolt occurred, led primarily by our senior clinical staff members, raising concerns that Nyaya's management policies were ineffective, and wages and benefits were too low. The unrest included everything from a strike, limiting services to our patients, to aggression against non-strikers and slander and racist comments in public media against the Nyaya Health Board of Directors. Ultimately, the conflict was resolved, though not without the departure of our three most senior clinicians. The incident deeply damaged staff morale [End Page 101] and impeded basic services to our patients, and from our perspective as a leadership and management team, it was deeply troubling and spiritually challenging. We have learned much in the wake of the strike, but here we focus more narrowly on the concept of partnerships in our work by examining the recent strike and the two key issues that lead to it: wages and benefits, and management policies at Bayalpata Hospital.In grappling with the recent staff crisis, some of our leadership team expressed concerns that we would never be able to develop a true partnership in Achham if our senior-level employees led strikes against the organization. The leaders of the strike were our most well-educated and high-ranking staff. They were also individuals who had come to work for us specifically citing the moral imperative of our work, and their pride in helping to serve the poorest of the poor. One leadership team member asked, "What is 'partnership' then? We came into this work with the premise that we would work together, with our partnership built around the right to health—but who are our partners if they lead strikes damaging the very services our collective mission aims to offer?"Another leadership team member commented, "The first time I visited Achham I was invited for tea at Meena's* house (one of Nyaya's midwives). We arrived at her house and Meena greeted us warmly. She showed us in to a small room: there was no furniture, but there was an immaculately swept mat which we joined her on. We drank tea, seated on her rug, and listened to her tell us how she had come to live in the house, how she had come to work for Nyaya, and her pride in now being able to provide both for her own children, as well as, the children of her relatives. As the only employed family member, she now had the challenge of providing for all of them. When we question our partnership, I'm taken back to Meena's warm, but extremely poor, home. She has worked for Nyaya for almost four years. She has helped our organization provide free care to over 75,000 people. Is this not a type of 'partnership'?"Allow us to offer some background on the issue of wages—Meena has been with our team since 2008, and has been paid about $2,500 per year—a generous wage compared to other employers in the region. Meena was one of the striking staff members. Among other concerns about the way the hospital was being run, she and other staff asked indignantly why we couldn't provide them with higher wages, better benefits, and more resources, both for her and the hospital. Notably, Meena's salary (and the rest of our staff's) was well above her equivalent in other, more urban hospitals (to compensate for the extremely remote area in which we work), and in a district where most families are farmers, our staff's salaries occupy the highest income bracket in the region. Nonetheless, as is common throughout the world in both rich and poor areas... (shrink)

πƤΟƩ ΗΔΟΝΗΝ ΛΕƮΕΙΝAt 2.65 Thucydides says of Pericles that he did not speak to please (πρòς ήδoνν λέγειν): he had no need of such means for acquiring influence, since he already enjoyed it because of his recognized merits. But his successors were on the same plane as one another, each one striving to establish himself as the man first in influence with the demos. And in this drive for ascendancy, they began to allow the people's pleasures to shape the advice (...) they gave (༐τράπoντo καθ’ ήςoνàς τŵ δήμω καì τà πράγματα ༐νδιδóναι). (shrink)