The problem of function statements in the Life Sciences may be stated as follows. Life Scientists make frequent and important use of statements of the form 'X is the function of Y', in explaining phenomena intimately connected with living organisms. The use of such statements, according to recent philosophical discussions suffers the defects of presupposing or committing the user to the existence of vital forces, purposive activity outside the realm of human action, or a special kind of ';causal' nexus, i.e. (...) final causality, or constitutes the basis for the irreducibility of the LIFE sciences to physics . ;Because scientists find such statements so useful they are not willing to throw these statements out altogether. Instead the philosopher embarks on a program to 'save' such statements by showing that upon analysis function statements do not really suffer the above-mentioned defects. This analysis of function statements into statements of efficient causality shows them to be causal in a way which does not commit one to vital forces, purposive activity outside the realm of human activity, or final causality, and does not provide ammunition for those who would resist the reduction of Biology to Physics. ;First I consider attempts which have been made in the philosophical literature to analyze function statements into regular causal statements. I provide in the course of these considerations a positive account of the legitimate use of function statements in the life sciences which is non-reductive yet does not involve any of the defects which motivate the standard philosophical analyses. This positive account sees function statements as compacted explanations which among other distinguishing uses and characteristics focus on a special class of consequences. (shrink)

The qualia theory says that experiences’ phenomenal properties can come apart from and completely outrun their representational properties and that phenomenal properties are to be accounted for in terms of “qualia,” intrinsic nonrepresentational mental properties of experience. In Consciousness and Cognition Michael Thau argues that QT is incoherent. Thau’s argument fails. It rests on an illegitimate assimilation of phenomenal differences to differences in “the way things seem.” It begs the question by assuming that representational content can suffice for phenomenal character. (...) And it overlooks a crucial difference between two very different versions of QT. The upshot is that QT is much more plausible than representationalist critics like Thau have supposed. (shrink)

Ranging from the ancient world to the recent past, and drawing on non-European traditions of thought, this study voices current concerns about the natural world and discusses the relationship of human beings to their environment.

The West has long had an ambivalent attitude toward the philosophical traditions of the East. Voltaire claimed that the East is the civilization "to which the West owes everything", yet C.S. Peirce was contemptuous of the "monstrous mysticism of the East". And despite the current trend toward globalizations, there is still a reluctance to take seriously the intellectual inheritance of South and East Asia. Oriental Enlightenment challenges this Eurocentric prejudice. J. J. Clarke examines the role played by the ideas of (...) Confucianism, Hinduism, Buddhism and Taoism in the intellectual life of the West and how these ideas, far more than exotic distractions, or even instruments of colonial domination, have been the means towards serious self-questioning and self-renewal, used to dispute and even to undermine Western orthodoxies. (shrink)

Although fair trade has grown exponentially in the U.S. in recent years, we do not have a clear understanding of why small U.S. firms choose to participate in it. To answer this question, we use a qualitative case study approach and grounded theory analysis to explore the motivations of 35 small fair trade businesses. We find that shared values and the desire to help others, often triggered by a critical incident, lead social entrepreneurs to found and sustain fair trade businesses. (...) The relationship between shared values and engagement in fair trade and the relationship between altruism and engagement in fair trade are strengthened by four motivating factors: direct relationships with producers, support for social causes, the desire for the preservation of craftsmanship, and the desire to share aesthetic products. These links are strengthened by four facilitating factors : the acquisition of business knowledge, family member involvement in the firm, assistance from faith communities, and assistance from the fair trade community. Additional analysis reveals three types of fair trade social entrepreneurs: “ethics first” entrepreneurs, primarily motivated by human rights and social justice concerns; “faith first” fair traders, motivated primarily by their religious faith; and “business first” businesspeople, motivated by what they perceive to be an opportunity to build a successful business while simultaneously doing “good” and helping others. (shrink)

In Search of Jung aims to rectify this state of affairs by showing that Jung is an important thinker in his own right and that his ideas play an important role at the heart of the intellectual debates of our age. The book first sets Jung's thought in the context of the great philosophical tradition stemming from Kant, showing the important connections between his thinking and that of influential philosophers such as Schopenhauer, Nietzsche and William James, and movements such (...) as phenomenology and existentialism. Second, Clarke argues that, in terms of his method and his close affinity with the approaches and ideas of twentieth-century physics, he is very much a modern thinker and in no way a reactionary seeking to return to outworn creeds. (shrink)

Representational theorists identify experiences’ phenomenal properties with their representational properties. Qualia theorists reject this identity, insisting that experiences’ phenomenal properties can come apart from and completely outrun their representational properties. Qualia theorists account for phenomenal properties in terms of “qualia,” intrinsic mental properties they allege experiences to instantiate. The debate between representational theorists and qualia theorists has focused on whether phenomenal properties really can come apart from and completely outrun representational properties. As a result, qualia theorists have failed (1) to (...) explain how experiences owe their phenomenal properties to their instantiation of qualia and (2) to clarify the nature of subjects’ epistemic access to qualia. I survey qualia theorists’ options for dealing with each issue and find them all wanting. (shrink)

Modern philosophical analyses of mysticism impoverish mysticism with a common understanding that the life and the language of the mystic is a separate category from that of the mystical experience. It is my contention, however, that such an understanding runs counter to what the mystics themselves attest to. ;William James's understanding of mysticism is that it serves as the means towards the circumvention of an individual's religious tradition. This view is contrary to the understanding of mysticism put forth by (...) the sixth century Christian mystic, Dionysius the Areopagite, who stressed the communal nature of the mystical life. Related to this is the analysis of the mystic's language suggested by W. T. Stace. For Stace, the mystic enters into a peculiar mystical state of consciousness, one that is characterized as inherently paradoxical. Because of this, the mystic is "embarrassed" by the language he or she employs. But in contrast, the 13th century Dominican, Meister Eckhart, employs a deliberate apophatic strategy in his use of the paradox. And finally, Steven T. Katz argues that the mystic's life and language "shapes" the mystical experience. But such a view, again, only separates the life and language of the mystic from that of the experience. St. John of the Cross taught that only through a life of love can one come to know God. This is not a contingent relationship for St. John. ;In contrast to these modern philosophical analyses of mysticism, Ludwig Wittgenstein's philosophical work can be seen to be in concert with much of what the mystics themselves attest to. Wittgenstein urges one to attend to the "grammar" of a language in order to understand its meaning. Therefore, with an examination and application of Wittgenstein's thought, the philosophical impositions cited above can be avoided. Such an approach is thus more promising to the study of mysticism for it pays attention to the life of the mystic in which the mystic's words ultimately have their meaning. (shrink)

The following theses form an inconsistent triad. -/- REPRESENTATIONISM: The phenomenal properties of a perceptual experience are identical to (some of) the experience’s representational properties. -/- PHENOMENAL INTERNALISM: The phenomenal properties of a perceptual experience supervene on the intrinsic properties of the experience’s subject. STRONG EXTERNALISM: None of the representational properties of a perceptual experience is fixed by the intrinsic properties of the experience’s subject. -/- The fact that these three theses are jointly inconsistent is one of the emerging problems (...) in the recent literature on the philosophy of perception and consciousness. It’s a problem because the theses are all quite attractive. Our aim here is to make the problem explicit and survey the options for resolving it. (shrink)

Jung was fascinated by the east. Through his commentaries on such texts as the I Ching and The Tibetan Book of the Dead, and through his essays on such topics as Zen, meditation and the symbolism of the mandala, Jung attempted to build a bridge of understanding between western psychology and the ancient ideas and practices of eastern religion. By doing so he hoped to relate traditional eastern thought to modern western concerns. John Clarke's latest book seeks to uncover (...) Jung's dialogue with the east. The book will appeal to all those who wish to broaden their understanding of Jung's thought as well as to those who value eastern ways of thinking and who believe that by engaging with it westerners have much to gain both intellectually and spiritually. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

G.E. Moore used to answer the question, 'What is philosophy?' by pointing to the books on his shelves & saying, 'Philosophy is what these books are about.' Philosophy of mind is what some of those books are about, & its enquiries frequently move into neighbouring areas, with logic, semantics, neurophysiology, literature, epistemology & metaphysics providing some obvious examples, as the papers in this collection reveal. Contents: The Connection Between Impressions & Ideas. Reid on Testimony & Perception. Searle on Programs & (...) Intentionality. Dennett, Functionalism & Introspection. Functionalism & the Argument from Conceivability. A Materialist's Misgivings about Eliminative Materialism. Sensation, Theory & Meaning. On the Speculative Nature of our Self Conception: A Reply to Some Criticisms. The Inward & the Outward: Fantasy, Reality & Satisfaction. Amnesia & Psychological Continuity. (shrink)

Jung's interest in the East was deep-rooted and life-long, and the traditional teachings of China and India played an important role in his personal and intellectual development, as well as in the formations of the ideas and practices that are central to Jungian psychology. Jung on the East brings together key selections from his work on Buddhism, yoga and Taoism, and on such classic texts as the I Ching and The Tibetan Book of the Dead. It also includes accounts on (...) his own journey to India. The clear and perceptive introduction sets the context for Jung's encounter with the East, and provides an excellent framework that will enable the reader to get the most out of Jung's writings in this area. The book will be of interest to everyone seeking to further their understanding both of Jung, and of Eastern thought and spirituality. (shrink)

This study explored pre-service teachers’ (N = 37) perceptions about teaching controversial global and local topics. Additionally, it examined participants’ level of preparedness, motivation and perceived hindrances to teaching controversial issues. To do so, the study used a interpretive phenomenological approach (IPA). Data from written reflections and semi-structured interviews showed 80 percent of participants lacked exposure to college work that examined controversial issues prior to taking Social Studies Methods course. However, after taking the course, participants were able to identify controversial (...) topics, but they still displayed limited critical awareness and conceptualization of teaching controversial issues. Other findings pointed to the benefits of teaching controversial topics in a planned and intentional manner. (shrink)

Protection against bacterial and viral pathogens by antibodies has always been thought to end at the cell surface. Once inside the cell, a pathogen was understood to be safe from humoral immunity. However, it has now been found that antibodies can routinely enter cells attached to viral particles and mediate an intracellular immune response. Antibody‐coated virions are detected inside the cell by means of an intracellular antibody receptor, TRIM21, which directs their degradation by recruitment of the ubiquitin‐proteasome system. In this (...) article we assess how this discovery alters our view of the way in which antibodies neutralise viral infection. We also consider the antiviral function of TRIM21 in the context of its other reported roles in immune signalling and autoimmunity. Finally, we discuss the conceptual implications of intracellular antibody immunity and how it alters our view of the discrete separation of extracellular and intracellular environments. (shrink)

The contributions to this volume are concerned with questions of form, function, and genesis of canonical switch-reference systems.

Conservative critics have united in attacking James Cameron’s newest blockbuster Avatar for its “liberal” political message. But underneath all of the manifest liberalism of Avatar there is also a latent message. In his valorization of the organic, primal, interconnectedness of Na’vi culture and his denigration of the mechanical, modern, disconnectedness of human culture, Cameron runs very close to advocating a form of fascism. -/- In this paper I describe the overarching philosophical perspective of fascism, and then I draw on (...) the work of Jay Y. Gonen, who, in his book The Roots of Nazi Psychology, has distilled Hitler’s foundational ideological values to nine basic principles. I demonstrate how greatly these principles overlap with the ideals that Cameron attributes to the culture of the Na’vi in his film Avatar. (shrink)

Ethical work climate, introduced by Bart Victor and John Cullen, plays a central role in the business ethics literature due to its influence on employee’s ethical decision-making. Yet, the often-used framework is limited as a descriptive and prescriptive model because it lacks a normative focus and does not allow for organizations guided by universal ethical principles. We revisit Victor and Cullen’s original conceptualization of ethical climate and propose a reformulation of the ethical criteria to be conceptually consistent with Kohlberg’s (...) theory of cognitive moral development and to accommodate principled climates. We also describe how the locus of analysis dimension can be simplified to allow for a more parsimonious and potentially more valid theory. In doing so, we eliminate redundancy noted in the original model and clarify normative preference among the ethical climate types. We discuss implications for research, teaching, and practice. (shrink)

Charles S. Peirce, William James, Josiah Royce, George Santayana, John Dewey, and George Herbert Mead: each of these individuals is an original and historically important thinker; each is an essential contributor to the period, perspective, and tradition of classical American philosophy; and each speaks directly, imaginatively, critically, and wisely to our contemporary global society, its distant possibilities for improvement, and its massive, pressing problems. From the initiative of pragmatism in approximately 1870 to Dewey's final work after World War (...) II, classical American philosophy has come to represent the critical articulation of attitudes, outlooks, and forms of life imbedded in the culture from which it arose. John Stuhr brings together the works of these foremost thinkers to present a comprehensive collection in American philosophy. Extensive introductory essays, written especially for this volume by leading scholars of the subject, provide not only the bibliographical and cultural contexts necessary to a full appreciation of each thinker, but also original critical and interpretive philosophical observations. (shrink)

Thought experiments provide us with scientific understanding and theoretical advances which are sometimes quite significant, yet they do this without new empirical input, and possibly without any empirical input at all. How is this possible? The challenge to empiricism is to give an account which is compatible with the traditional empiricist principle that all knowledge is based on sensory experience. Thought experiments present an enormous challenge to empiricist views of knowledge; so much so that some of us have thrown in (...) the towel and embraced good old fashioned platonism. I'll try to explain why one brand of empiricism, namely John Norton's argument view of thought experiments, won't work. (shrink)

This dissertation does not argue for a particular theory of realism. It seeks to clear the ground for such a theory by clarifying the distinction between realism and reality. Realism is not reality. 'Realism' stands for theories that describe reality and how it exists mind-independently. I argue that much recent writing on realism misses the import of this distinction and proceeds "anti-philosophically." While some statements refer uncontroversially to an accepted state of affairs, others amplify, vouchsafe, or explain a philosophical compunction (...) about the received notion of reality. Philosophy consists, in accounting for what one does, says exists, or knows. So, the mere acceptance of the supposed "facts" is anti-philosophical. ;Philosophy should accept at least some "facts." But it has to rise above first order obviousness in order to dismiss or accept received views. The effort to proceed "antiphilosophically," insists that some statements or material be accepted uncritically or neutrally as explaining or settling important philosophical issues without philosophical assistance. ;Accordingly, I reject Devitt's "proposal" that we can "settle the realism issue before any epistemic or semantic issue" . Issues of reference cant help but pertain to settling that "Tokens of most current common-sense and scientific objects objectively exist independently of the mental" . The "constructivist turn" in realism holds that "realism" describes mind-independent entities, but not in a way that is itself independent of knowledge or meaning. Realism and much else, including our "facts," is "constructed" ; reality isn't. Hence, I also reject John Searle's attempt to "construct" all of social reality from non-social or "brute" reality alone. It is only by the social that we know the "non-social." I reject Michael Dummett's theory that the theory of meaning "underlies" metaphysics. Regardless, statements still refer to entities, without which they mean nothing. I favor Hilary Putnam's attempt to reject metaphysical realism despite his leanings toward idealism and a "limit concept" of reason and truth. Finally, I argue that Rorty's arguments for the "pointlessness" of realist and antirealist discussion are self-contradictory and nearly irrelevant. (shrink)

In this paper, I analyze the particular conception of reciprocal justification proposed by Nelson Goodman and incorporated by John Rawls into what he called reflective equilibrium. I propose a way of avoiding the twin dangers which threaten to push this idea to either of two extremes: the reliance on epistemically privileged observation reports (or moral judgments in Rawls version), which tends to disrupt the balance struck between the two sides of the equilibrium and to re-establish a foundationalism; and the (...) denial of any privileged status to such reports (or judgments), which makes the equilibrium into a theoretical monolith. (shrink)

Conservative thinkers such as Francis Fukuyama have produced a battery of objections to the transhumanist project of fundamentally enhancing human capacities. This article examines one of these objections, namely that by allowing some to greatly extend their capacities, we will undermine the fundamental moral equality of human beings. I argue that this objection is groundless: once we understand the basis for human equality, it is clear that anyone who now has sufficient capacities to count as a person from the moral (...) point of view will continue to count as one even if others are fundamentally enhanced; and it is mistaken to think that a creature which had even far greater capacities than an unenhanced human being should count as more than an equal from the moral point of view. (shrink)

The article reconstructs three key concepts of Hans Vaihinger: the idea of mental fictions as self-contradictory, provisory, conscious, and purposeful; the law of the devolution of ideas stating that an idea oscillates between dogma, hypothesis, or fiction; and the underlying assumption about human consciousness that the psyche constructs thoughts around perceptions like an oyster produces a pearl. In a second, constructive part, these concepts are applied in a discussion of John Searle’s social ontologically extended theory of speech acts. The (...) article introduces the Vaihingerian as-if to Searle’s account of declarations. The explanatory work in a model of social reality as Searle has proposed it rests on the ability to show a necessary connection between collective and individual intentionality facilitated through linguistic structure. The methodological individualism of the model requires that motivational assumptions about collective structures be realized in individual brains. The as-if stance of the declarer provides just this connection. (shrink)

We will formulate two Bell arguments. Together they show that if the probabilities given by quantum mechanics are approximately correct, then the properties exhibited by certain physical systems must be nontrivially dependent on thetypes of measurements performedand eithernonlocally connected orholistically related to distant events. Although a number of related arguments have appeared since John Bell's original paper (1964), they tend to be either highly technical or to lack full generality. The following arguments depend on the weakest of premises, and (...) the structure of the arguments is simpler than most (without any loss of rigor or generality). The technical simplicity is due in part to a novel version of the generalized Bell inequality. The arguments are self contained and presuppose no knowledge of quantum mechanics. We will also offer a Dutch Book argument for measurement type dependence. (shrink)

The specification of specific and often unique fates to individual cells as a function of their position within a developing organism is a fundamental process during the development of multicellular organisms. The development of the Drosophila embryonic central nervous system serves as an excellent model system in which to clarify the developmental mechanisms that link pattern formation to cell-type specification. The Drosophila embryonic central nervous system develops from a set of neural stem cells termed neuroblasts. Neuroblasts arise from the ectoderm (...) in an invariant pattern, and each neuroblast acquires a unique fate based on its position within this pattern. Two groups of genes recently have been demonstrated to govern the individual fate specification of neuroblasts. One group, the segment polarity genes, enables neuroblasts that develop in different anteroposterior positions to acquire different fates. The second group, referred to as the columnar genes, ensures that neuroblasts that develop in different dorsoventral domains assume different fates. When integrated, the activities of the segment polarity and columnar genes create a Cartesian coordinate system that bestows unique fates to individual neuroblasts as a function of their position of formation within the ectoderm. BioEssays 1999;21:922–931. © 1999 John Wiley & Sons, Inc. (shrink)