William James and Education is a dynamic collection of original essays spotlighting William James as a role model for bringing philosophy to bear on the persistent issues of life and education. Using James's philosophical ideas, the contributors evade the polarization and superficiality that permeate the debate around such educational issues as standards versus diversity, cultural consensus versus multiculturalism, religion versus science, and individual freedom versus social determinism. The result is a synthetic collection of essays offering original, unique, (...) and useful insights. One of the most influential of American philosophers, William James is relevant today because he provides a way of understanding human behavior that is both rigorous and humane. James shows how we may soften and sometimes harmonize rigid ideological divisions, such as those plaguing contemporary education, with a pragmatic approach to issues of theory and practice. By reconsidering some of the roots of American thought in James's work, this volume points the way to valuing both uniqueness and universality, among other seemingly opposing concerns. The result is a lively weave of historical and contemporary thought, providing philosophical perspectives on the critical issues facing educators today. (shrink)

The United States has never been culturally or religiously homogeneous, but its diversity has greatly increased over the last century. Although the U.S. was first a multicultural nation through conquest and enslavement, its present diversity is due equally to immigration. In this paper I try to explain the difference it makes for one area of thought and policy – equal opportunity – if we incorporate cultural and religious pluralism into our national self-image. Formulating and implementing a policy of equal opportunity (...) is more difficult in diverse, pluralistic countries than it is in homogeneous ones. My focus is cultural and religious diversity in the United States, but my conclusions will apply to many other countries – including ones whose pluralism is found more in religion than in culture. (shrink)

At present, Third World countries owe over one trillion dollars to the developed Western nations; much of the debt is held by the leading international commercial banks. The debt of six Latin American countries alone — Argentina, Brazil, Chile, Mexico, Peru, and Venezuela — is over $330 billion, of which $240 billion is owed to commercial banks. Let us immediately narrow our focus to loans made by the major international commercial banks to Third World governments. We shall not be concerned (...) with government-to-government loans, or private-party-to-private-party loans, or with debt owed to the World Bank or the International Monetary Fund. The bank-to-government loans — the so-called “sovereign loans” — are the most economically troublesome and morally interesting. The largest lenders, at least with respect to the Latin American countries, are the American banks Citibank, Chase Manhattan, Bank of America, Manufacturers Hanover, and Chemical Bank. About fifteen Third World countries have serious debt problems, including the largest: Brazil, Mexico, and Argentina. (shrink)

It is nearly 10 years since Patrick Haggard and colleagues first reported the ‘intentional binding’ effect . The intentional binding effect refers to the subjective compression of the temporal interval between a voluntary action and its external sensory consequence. Since the first report, considerable interest has been generated and a fascinating array of studies has accumulated. Much of the interest in intentional binding comes from the promise to shed light on human agency. In this review we survey studies on intentional (...) binding, focusing, in particular, on the link between intentional binding and the sense of agency . We suggest that, whilst it is yet to be fully explicated, the link between intentional binding and the sense of agency is compelling. We conclude by considering outstanding questions and future directions for research on intentional binding. (shrink)

This fully revised and extended edition of James Nickel's classic study explains and defends the conception of human rights found in the Universal Declaration of Human Rights and subsequent human rights treaties. Combining philosophical, legal, and political approaches, Nickel addresses questions about what human rights are, what their content should be, and whether and how they can be justified.

What do the rules of logic say about the meanings of the symbols they govern? In this book, James W. Garson examines the inferential behaviour of logical connectives, whose behaviour is defined by strict rules, and proves definitive results concerning exactly what those rules express about connective truth conditions. He explores the ways in which, depending on circumstances, a system of rules may provide no interpretation of a connective at all, or the interpretation we ordinarily expect for it, or (...) an unfamiliar or novel interpretation. He also shows how the novel interpretations thus generated may be used to help analyse philosophical problems such as vagueness and the open future. His book will be valuable for graduates and specialists in logic, philosophy of logic, and philosophy of language. (shrink)

This book explores the opportunities and problems that corporate business managers and leaders of what the authors call corporate "constituencies" will confront over the next ten years as they seek their respective overlapping and conflicting goals. The authors define constituencies as internal groups like employees and external groups like shareholders, suppliers, and customers. But they also include new constituencies like consumerists, conservationists, racial and ethnic groups, the handicapped, social activists, and others who are affected by, and in turn affect, the (...) corporation. The book begins by describing the origins of the new constituencies and their history to the present. It goes on to discuss how managers have responded to these new groups and explores managers' values, arguing that they profess a free market philosophy but lobby for governmental restraints to protect their markets. Finally, the authors detail the ways in which managers can come to a better understanding of their social responsibilities, and suggest a new style of responsiveness--of managers to constituencies and constituencies to managers--that should result in cooperative solutions to ethical problems. (shrink)

Resolving Dooyeweerd’s temporal/supratemporal dialectic opens the way to a deeper appreciation of naive experience and human identity as the image of God. This essay makes a case for that proposition, building on my critique of Dooyeweerd’s idea of cosmic time published previously in this journal. There I hypothesized that time—temporality—should be recognized as the first modal aspect rather than as a transaspectual common denominator of the other aspects. The religious root unity of the human community is not a supratemporal, spiritual (...) concentration point but rather humans themselves in their generations answering to God in all that they are and do. Humans are not temporal bodies directed by imperishable souls but whole persons-in-community, subject to all the modal laws and norms, living by faith in the true God or in false gods throughout this age, which opens to creation’s fulfillment in the age to come. (shrink)

Profit is a concept that both causes and manifests deep conflict and division. It is not merely that people disagree over whether it is good or bad. The very meaning of the concept and its role in competing theories necessitates the deepest possible disagreement; people cannot agree on what profit is. Still, simply learning the starkly different sentiments expressed about profit gives us some feel for the depth of the conflict. Friends of capitalism have praised profit as central to the (...) achievement of prosperity and to civilized modern life. Calvin Coolidge, that silent sentinel of American business, said, “Profit and civilization go hand in hand.” F. A. Hayek tells us that in the evolution of the structure of human activities, profitability works as a signal that guides selection towards what makes man more fruitful; only what is more profitable will, as a rule, nourish more people, for it sacrifices less than it adds. (shrink)

Behavior genetics is a controversial science. For decades, scholars have sought to understand the role of heredity in human behavior and life-course outcomes. Recently, technological advances and the rapid expansion of genomic databases have facilitated the discovery of genes associated with human phenotypes such as educational attainment and substance use disorders. To maximize the potential of this flourishing science, and to minimize potential harms, careful analysis of what it would mean for genes to be causes of human behavior is needed. (...) In this paper, we advance a framework for identifying instances of genetic causes, interpreting those causal relationships, and applying them to advance causal knowledge more generally in the social sciences. Central to thinking about genes as causes is counterfactual reasoning, the cornerstone of causal thinking in statistics, medicine, and philosophy. We argue that within-family genetic effects represent the product of a counterfactual comparison in the same way as average treatment effects (ATEs) from randomized controlled trials (RCTs). Both ATEs from RCTs and within-family genetic effects are shallow causes: They operate within intricate causal systems (non-unitary), produce heterogeneous effects across individuals (non-uniform), and are not mechanistically informative (non-explanatory). Despite these limitations, shallow causal knowledge can be used to improve understanding of the etiology of human behavior and to explore sources of heterogeneity and fade-out in treatment effects. (shrink)

This book is a manuscript that was virtually complete when James W. Cornman died. Most of the chapters were in final form, and all but the last had been revised by the author. The last chapter was in handwritten form, and the concluding remarks were not finished. Swain took charge of the proofreading and John L. Thomas compiled the indices with the assistance of Lehrer. It is our opinion that this manuscript, like the other books Cornman published, is one (...) of exceptional scholarly and philo sophical importance. As do all of his philosophical publications, this work reflects Cornman's great love for philosophy and his commitment to the search for truth. Every serious student and author of epistemology will benefit from and admire the thorough scholarship and rigorous argumentation they will find herein. It has been our privilege to partici pate in the preparation of the manuscript for the philosophical public. KEITH LEHRER MARSHALL SWAIN IX INTRODUCTION INTRODUCTION TO EPISTEMOLOGICAL SKEPTICISM Many philosophers try to refute skepticism, but few try to give a precise characterization of the thesis they attack. My first aim, consequently, is to characterize skepticism, or, more precisely, several species of skepticism. Then I shall choose those species I wish to consider and justify my choice. To begin, let me distinguish what I shall call "epistemological skepticism" from the thesis I shall call "ontological nihilism" and from what is believed by someone whom I shall call an "ontological skeptic". (shrink)

The concept of hegemonic masculinity has influenced gender studies across many academic fields but has also attracted serious criticism. The authors trace the origin of the concept in a convergence of ideas in the early 1980s and map the ways it was applied when research on men and masculinities expanded. Evaluating the principal criticisms, the authors defend the underlying concept of masculinity, which in most research use is neither reified nor essentialist. However, the criticism of trait models of gender and (...) rigid typologies is sound. The treatment of the subject in research on hegemonic masculinity can be improved with the aid of recent psychological models, although limits to discursive flexibility must be recognized. The concept of hegemonic masculinity does not equate to a model of social reproduction; we need to recognize social struggles in which subordinated masculinities influence dominant forms. Finally, the authors review what has been confirmed from early formulations and what needs to be discarded. The authors suggest reformulation of the concept in four areas: a more complex model of gender hierarchy, emphasizing the agency of women; explicit recognition of the geography of masculinities, emphasizing the interplay among local, regional, and global levels; a more specific treatment of embodiment in contexts of privilege and power; and a stronger emphasis on the dynamics of hegemonic masculinity, recognizing internal contradictions and the possibilities of movement toward gender democracy. (shrink)

For many years there has been a debate about the role of the parietal lobe in the generation of behavior. Does it generate movement plans (intention) or choose objects in the environment for further processing? To answer this, we focus on the lateral intraparietal area (LIP), an area that has been shown to play independent roles in target selection for saccades and the generation of visual attention. Based on results from a variety of tasks, we propose that LIP acts as (...) a priority map in which objects are represented by activity proportional to their behavioral priority. We present evidence to show that the priority map combines bottom-up inputs like a rapid visual response with an array of top-down signals like a saccade plan. The spatial location representing the peak of the map is used by the oculomotor system to target saccades and by the visual system to guide visual attention. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:In Memoriam: Jan Van Bragt (1928–2007)James W. HeisigEarly on the morning of Easter Thursday, April 12, 2007, Jan Van Bragt passed away quietly at the age of seventy-eight.1 During the previous year his health had begun to deteriorate, until in the final days of 2006 he was obliged to leave Kyoto and take up residence with his religious congregation in Himeji. On February 21, he was hospitalized with (...) lung cancer and was operated on some weeks later. After a brief period in a semi-comatose state, he regained consciousness but was never to speak again.Jan was born in Flemish Belgium and entered the Congregation of the Immaculate Heart of Mary at age eighteen. Six years later, he was ordained a priest. After receiving his master’s degree in philosophy, he entered the doctoral program and at the same time lectured at the congregation’s seminary. Five years later he received his doctoral degree in philosophy from the University of Leuven with a thesis on Hegel and immediately set sail for Japan, landing in December 1961.Jan undertook eighteen months of training in the language and then spent another eighteen months working as an assistant pastor at the Sakai Catholic Church near Osaka. In 1965, he was accepted as a research student at Kyoto University, where he spent the next six years studying with Takeuchi Yoshinori and Nishitani Keiji. In 1971, he was named provincial superior of the congregation in Japan, a post he held for five years until he was unexpectedly requested to serve as the first acting director of the newly established Nanzan Institute for Religion and Culture.For the next fifteen years Jan brought the fledgling institute to maturity, galvanizing the young and inexperienced staff into a community of scholars devoted to exploring the largely unknown and uncharted waters of interreligious dialogue in Japan. Among his first projects was the intermonastic exchange that brought leading Buddhist monks and nuns from Japan to European monasteries and vice versa. At a concluding symposium in Japan he served as chair, juggling Japanese, Flemish, German, French, and English with the skill and poise for which we all remember him. After a flurry of publications on the project, he left the project to others to carry on—as it has to this day, having reached a second generation, most of whom no longer know the inaugural role that he played.Jan was also a key figure in the Japan Society for Buddhist-Christian Studies, founded in 1982. In addition to bringing the central office of the society to the [End Page 141] Nanzan Institute, he served as president from 1989 to 1997. During his years at the Nanzan Institute, he was in demand around Japan as a lecturer or partner in dialogue. For many years he traveled around the world in the same capacity and was invited to teach in Canada, Belgium, the United States, and the Philippines. From 1985 to 1990, he served as a member of the Pontifical Council for Interreligious Dialogue. In his thinking and writing, his study and reading, as well as in his moral concerns, Jan straddled any number of civilizations, histories, literatures, and cultures. In the end, however, it was in Japan that he felt most at home, where he found a loom on which to weave the things of life into a single view of the world.At his funeral, Jan Swyngedouw, a fellow Flemish missionary and longtime colleague at the Nanzan Institute, delivered a thoughtful and touching tribute to a man who had always shied away from honors and recognition, preferring to let others stand on his shoulders and even accept the credit that was rightly his. Swyngedouw told of going through Jan’s library (the philosophical portion of which he graciously donated to the Centro Studi Asiatico in Osaka) and being struck by the number of volumes on mysticism. Like all of us, he knew of Jan’s academic interest in the Christian mystics as a bridge between religions, but as he read through comments in the margins he came to realize what most of us had never noticed: how deeply Jan’s own spirituality was rooted in... (shrink)

This study evaluates the ontological and ethical premises and presuppositions of three abortion theorists: Germain Grisez, Eike-Henner W. Kluge, and Michael Tooley. ;Grisez's argument that human embryos and fetuses are moral persons because moral rights are derived from moral value, and the full moral value of human adults who are moral persons is implicit in the living genetic mechanism of all human beings, is criticized on the basis of the tension in Aristotle's doctrine between the notion of essence as an (...) internal causitive principle, and as a set of observable qualities considered to be definitive of the nature of a living thing. However, David Wiggins' use of the semantical theory of natural kind terms of Hilary Putnam is suggested as a possible resolution. ;Kluge's argument that rational beings are moral persons because rational awareness has an absolute and intrinsic value, and that mature fetuses are moral persons because their neurological systems have become sufficiently complex to provide the present capability for rational awareness is criticized because he fails to show that mature fetuses do have such a present capability, and because his discussion of the relationship of potential being to actual being of living things wrongly presupposes that human gestation is analogous to the making of an artifact. ;Tooley's contrary argument that the right to life is not derivable from moral value but must, itself, be something violable, and that there is a conceptual connection between its violation and one's desire to continue to live, excludes fetuses and neonates because they lack the mental capability to desire to continue to live. Tooley's analysis is criticized as incomplete, and his argument as presupposing the existence of an essentially mentalistic self. ;The final chapter is a synthesis which considers the ontology of the development of personality or self, including the theories of Descartes, Locke and Wiggins. The conclusion is reached that theories which claim that a moral person "comes to be" as a fundamentally different kind of being at some point after conception, due to either morphological changes or the development of personality or self, entail dual principles of identity and, hence, are in danger of unintelligibility. (shrink)

Drawing on the final report of the Greensboro Truth and Reconciliation Commission and on theology, this essay builds on Miroslav Volf's social Trinitarian account of reconciliation as embrace. Specifically, this essay argues for the necessity of various forms of justice in social and political reconciliation and against the priority of forgiveness in reconciliation argued for by Volf. The heart of this argument is a theological anthropology that claims that to be created in the image of a perichoretic God who is (...) Trinity is necessarily to be interdependent beings. This interdependence is manifest in the interpersonal, social, and political relations that constitute and are constituted by individual humans and the institutions in which they live. Therefore, the creation and maintenance of just institutions is necessary for the formation of persons capable of practicing reconciliation, and for reconciled persons to live within. (shrink)

Formal logic was subjected to numerous criticisms during the seventeenth and eighteenth centuries, and by the early nineteenth century was in serious decline in Britain. Its resurgence began when Edward Copleston defended it as useful for education in the liberal arts. His defense was continued by Richard Whately, whose Elements of Logic revived the study of logic in Britain. Although Whately gave the impression that he was merely restating Aristotle, he limited logic to the study of formal reasoning and provided (...) an account of logical form. This account was challenged by Sir William Hamilton who claimed that the quantifiers “all” and “some” attach to both the subjects and the predicates of propositions. Charitably interpreted, this enlarged formal logic by admitting valid, non-Aristotelian syllogisms, but instead of completing logic as Hamilton claimed, it opened the way for further developments. (shrink)

This paper reconstructs Sir William Hamilton's argument for thinking that the unconditioned is not an object of thought, a conclusion he abbreviates with the slogan ‘to think is to condition’. The paper describes Hamilton's conception of formal logic as the study of the laws of thought and claims that this conception allows these laws, particularly those of non-contradiction and excluded middle, to play a substantive role in Hamilton's argument.

This article protests against the claim that philosophy as such is universal, because it often ambiguously speaks more of a universality of cultural dominance than of a properly philosophical universality including other philosophical modes of language and thought in the commitment to a universal search for truth. It stresses the need of a deliberate decision to de- Westernizing the philosophical forum, and illustrates how the Kyoto School does seriously take up this challenge facing, among others, the heavy iron bars of (...) language, translation intricacies, and Western traditional divide lines between philosophy and religion. (shrink)