The article will focus on the implicit values dimension that is evident in research findings concerning quality teaching. Furthermore, it sets out to demonstrate that maximizing the effects of quality teaching requires explicit attention to this values dimension and that this can be achieved through a well-crafted values education program. Evidence for this latter claim will come from international studies as well as from the Australian Government's Values Education Program and, especially from the Values Education Good Practice Schools Project Stage (...) 1 Report (DEST, 2006). (shrink)

The historical emphasis of medical ethics, based on substantive frameworks and principles derived from them, is no longer seen as sufficiently sensitive to the moral pluralism characteristic of our current era. We argue that moral decision-making in clinical situations is more properly derived from a process of dialogic consensus. This process entails an inclusive, noncoercive, and self-reflective dialogue within the community affected. In order to justify this approach, we make two claims—the first epistemic, and the second normative. The epistemic claim (...) follows from Habermas’ “ways” of knowing. We argue that the dialogue emanating from this episteme focuses on the relevant facts about the patient, as well as on the values attached to these facts, thus allowing facts and their meanings to serve as the basis for reflective action appropriate to the circumstances. The normative claim follows from Habermas’ discourse theory of morality and communicative action. It determines that clinical decision-making should be approached from the perspective of the actual reality of people in their situation of illness, set in their socio-cultural background, and hence be grounded in the second-person perspective. Relocating ethical decision-making from a monological space into one characterized by dialogue is especially appropriate to the clinical encounter. (shrink)

This article seeks to revisit the distinction between the words ethics and morals. First, we understand the word ethics to be focused on the way we seek to live our own life, and hence to connote a relativistic and essentially subjective perspective, whereas we understand the word morals to be focused on the way we should live our lives together, especially through sensitivity to viewpoints other than our own. Second, we perceive a usefulness in such a differentiation when the ethical (...) values of those in a dilemmatic situation are conflicted in order to prioritize moral decision making in contemporary society. We argue that in our current era, characterized by a multiplicity of faiths and by pronounced value pluralism, a philosophical basis for moral decision making needs to be clearly attuned with intersubjectivity and interconnectivity among people. It should be able to determine principles of conduct toward others, no matter how one’s own ethical values, conceptions of the good, or life choices might differ from those of others. To do this, we relocate ethical decision making away from an essentially monological reflection on our own values and purposes into a social space wherein we have an inclusive, noncoercive, and reflective dialogue. (shrink)

Amongst traditionally-available frameworks within which end-of-life decisions in Intensive Care Units (ICU) are situated, we favour Ordinary versus Extra-ordinary care distinctions as the most helpful. Predicated on this framework, we revisit the concepts of personhood and autonomy. We argue that a full account of personhood locates its foundation in relationships with others, rather than merely in “rationality”. A full account of autonomy also recognises relationships with others, as well as the actual reality of the patient’s situation-in-the-world. The fact that, when (...) critically ill, the patient may no longer be able to take an active role in decision-making does not bring about the end of their personhood, or of their autonomy. Because the patient’s autonomy is intimately linked to their relationships with others, once critical illness supervenes, respect for their autonomy devolves to those others with whom the patient is in relationship. In practical application, this means that there must be a dialogue, as the end-of-life of the critically-ill patient in ICU comes into view. Such dialogue should be grounded on this understanding in order to conform best to moral philosophical principles. Ideally the dialogue will involve all those with whom the patient is in relationship and, practical difficulties within an ICU notwithstanding, will aim to be inclusive, non-coercive and reflective as it seeks to maximise the good of the patient in their unique context. (shrink)

In this paper we suggest an alternative approach to ethics in social work: virtue ethics. We argue that Habermas's theory of communicative action and discourse ethics needs to be supplemented with virtue ethics to provide an account useful to social work. In these times, sensitivity to others is needed for social work to succeed as a profession interested in combating the complacency, self-interest and lack of compassion evident in cutbacks to social welfare programmes and the resultant concerns with outcomes and (...) efficiencies that have all but obliterated care and compassion. We see in Habermas a furthering of Aristotelian and Thomist philosophy, most importantly with respect to his focus on emancipatory knowing?the critically reflective knower who knows self as the person doing the knowing. Habermas's distinction between values (objective), ethics (social) and morals (subjective) makes the province of emancipatory knowing (his epistemological theory) consistent with his moral theory?morality is personal. (shrink)

The ‘Other’ can be near to us, or far from us. We are in-relation with both. Given that, we explore whether, from a moral philosophical perspective, the ‘near-other’ is in tension with the ‘far-other’. We argue that we find our relationship with the near-other through a transcendent metaphysical empathy derived from the noumenon, which is manifest in the phenomenon as compassion and justice. We then argue that perceived differences in the phenomenon mean that we do not reliably transfer this empathy (...) for the near-other, to the far-other. Further, empathic and constructive dialogue is made more difficult because of our proclivity to actively engage in ‘othering’ those not-like-us. Properly, moral decision-making is positioned in a space cognizant of the other. Near-otherness makes consensus in the decision-making process easier, while far-otherness makes consensus more difficult. In our post-modern, multicultural and multifaith era, we need to be alert to the other’s perspective, to find a way to have a meaningful dialogue and thus achieve consensus in our moral decision-making. (shrink)

Prompted by recent comments on the moral authority of dialogic consensus, we argue that consensus, specifically dialogic consensus, possesses a unique form of moral authority. Given our multicultural era and its plurality of values, we contend that traditional ethical frameworks or principles derived from them cannot be viewed substantively. Both philosophers and clinicians prioritize the need for a decision to be morally justifiable, and also for the decision to be action-guiding. We argue that, especially against the background of our pluralistic (...) society, it is only via unforced dialogue and properly founded argumentation, aiming for consensus, that we can ascribe rightness or wrongness in a normative fashion to dilemmatic situations. We argue that both the process of dialogue, properly constituted, and the consensual outcome itself have moral authority vested within them. Finally, we argue that the consensual decision made is able to withstand moral scrutiny and is action-guiding, without claiming absolute moral authority in other contexts. (shrink)

This article explores the integrity of the discourse in the Anglican eucharistic tradition by considering the philosophical assumptions that underlie eucharistic theology. It argues that where the conversation of the Anglican eucharistic tradition is open and unfinished then the integrity of the discourse is facilitated as opposed to the conversations of party positions and particular interests which suggest exclusive versions of truth. The conversation or dialogue of Anglican eucharistic theology is seen to be enhanced through the consideration of the philosophical (...) assumptions of realism and nominalism to both the moderate and immoderate degrees that underpin eucharistic theology as a state of affairs. The insights of contemporary philosophers are used as a way of conceptualising the discourse of the Anglican eucharistic tradition and a model of Anglican eucharistic theology is suggested as a means of facilitating the integrity of the discourse through the recognition of multiformity in the tradition and by distancing the discourse from the hermeneutic idealism of particular interest. (shrink)

Different ways by which we come to know something, are usefully applied to the pedagogy of medical education. Jürgen Habermas described three “ways” of knowing. These are empirical-analytic knowing, historical-hermeneutic knowing, and self-reflective critical knowing. These “ways” of knowing have an epistemological basis, which is able to be traced from the classical and medieval epochs of philosophical thought. Given that doctor-patient interactions have a fundamental basis in morality, the three “ways” of Habermas can be applied to the pedagogy of medical (...) education. This fosters a clinical practice characterised by life-long self-reflective learning. The beneficent action which follows, based upon self-reflection, and impelling the clinician to act as an agent of change, benefits both patients and clinicians. Understanding the importance of Habermas’ three “ways” of knowing, impels a re-balancing of undergraduate and post-graduate medical education curricula, which would foster a progression from empirical-analytic data collection, through historical-hermeneutic understanding of meanings, to self-reflective critical knowing as a life-long objective in clinical practice. (shrink)

I propose a solution to the paradox of the kalela dance, as presented by Richard Werbner, based on a variety of liberalism I once identified.

We conduct an experiment to investigate the joint effects of advisor reassurance and advice source in enhancing the impact of advice on auditors’ whistleblowing propensity. Participants from a Big 4 firm assess the likelihood that a questionable act involving a superior will be reported, both before and after receiving advice. We manipulate, between-participants, the advice source and advisor reassurance on the firm’s policy on whistleblower protection, holding constant the advice recommendation. Our study is underpinned by the premise that moral agents (...) may require an impetus to do the right thing in the form of advice whose effects may vary by its source and nature. Results are consistent with our hypothesis. Specifically, while auditors’ propensity to report a questionable act increases after receiving advice, the increase is significantly higher when the advice is received with reassurance on whistleblower protection than without reassurance, with the effect of reassurance being greater when the advice is from an authoritative source than from a non-authoritative source. These results underscore the importance of advice in promoting whistleblowing and demonstrate how the impact of advice is jointly determined by its source and reassurance on whistleblower protection. (shrink)

I draw attention to how Annie Saumont’s “You Should Have Changed at Dol” provides a solution to the paradox. With appropriate background knowledge, Saumont’s story, despite its modern form, displays various convergences with Descartes’ meditations; likewise the Bisa dance may feature convergences with traditional dance.

In this paper, I propose that there are or will be examples where the principle of charity recommends an interpretation which makes a text more true than another interpretation, whereas the rival interpretation improves on making sense of its form.

This paper reflects on an article that appeared after the death of A.J. Ayer, which complains about what British philosophers focus on. I propose that the content of the philosophy curriculum can be predicted from a rational actor model.

This is a one page handout presenting some objections A.R. Radcliffe-Brown makes to Frazer on rites and Frazer's evolutionism.

This paper argues that Adam Smith’s attempt to use the pin factory example to illustrate a general phenomenon – the value of the division of labour – seems to depend on an assumption. Put simply, the assumption is that the skills and knowledge involved in one task are not relevant to doing another task, or if they are relevant they would just be developed by specializing in the other task.

I respond to Dan Lowe’s charge that libertarianism, or the most defensible version, involves an unacceptable “asymmetry of value.” I argue that there is an inconsistency between Lowe’s approach to counterexamples and his eventual objection.

This paper makes a comparison between Milan Kundera and Annie Saumont. I assume there is a message being sent by Saumont in her highly recommended short story “You Should Have Changed at Dol,” regarding history in Kundera, but what is the message? I offer two interpretations.

In this paper, I present some obstacles I envisage analytic philosophy facing as it spreads abroad. I use a paradox to illustrate these obstacles.

I respond to a list of hypotheses explaining why female undergraduates leave philosophy by drawing attention to the period at which we are at and how it affects the task of explanation. I actually focus on ethnic minority underrepresentation, but what I say crosses over: undergraduates one is hoping to attract might well think, “There has to be some problem if these are the proportions at this stage.”.

_Education in the Global City_ examines education in Singapore through the critical lens of ‘manufacturing’. The book brings together two disparate fields which inform each other, education and the ‘global city’; and the book’s contributors analyse and critique the manufacturing of Singapore education and Singapore’s global city formation. The collection covers vocational education, language policies, Higher Education, English education, critical thinking, sex education, creativity, and critical feminist scholarship. Collectively, the book pries open the ideology of the manufacturing education system, and (...) points out the tension between the nation and its ideologies, and the ‘global city’ aspirations. It also asks how education contributes to, and is shaped by, the market realities of Singapore’s global city ambitions – which are at odds with the nationalistic local agenda and priorities of nation-building. In interrupting and speaking against the prevailing manufacturing of education for a teleological end, in spite of Singapore’s successful nation-building, this book is an important contribution to critical education scholarship.This book was originally published as a special issue of _Discourse: Studies in the Cultural Politics of Education. _. (shrink)

We argue that the letter of the Extended Mind hypothesis can be accommodated by a strongly internalist, broadly Cartesian conception of mind. The argument turns centrally on an unusual but highly plausible view on the mark of the mental.

This article concerns Quentin Meillassoux’s claim that Kant’s revolution is responsible for philosophy’s catastrophic loss of the ‘great outdoors’, of our knowledge of things as they are in themselves. I argue that Meillassoux’s critique of Kant’s ‘weak’ correlationism and his defence of ‘strong’ correlationism are predicated on a fallacious argument (termed ‘the Gem’ by David Stove) and the traditional, but in my view mistaken, metaphysical interpretation of Kant’s transcendental distinction. I draw on Henry Allison’s interpretation of Kant’s idealism to argue (...) that when Kant’s transcendental distinction is understood epistemologically we can avoid the fallacious reasoning underpinning Meillassoux’s argument, and at the very least attenuate his concerns about the ‘Kantian catastrophe’. (shrink)

I present three responses to a Rose Macualay quotation listing literary publications from 1901.

Deleuze’s philosophical method is analyzed and positioned against the background of the intellectual/religious tradition of practical mysticism that has been traveling the globe across times, places, languages, and cultural barriers. The paper argues that Deleuze’s unorthodox ontology of the virtual enables a naturalistic interpretation of the functioning of mysticism when the triad of concepts, percepts and affects is formed in accordance with the logic of the included middle.

Terence Parsons, Peter Woodruff; X*—Worldly Indeterminacy of Identity, Proceedings of the Aristotelian Society, Volume 95, Issue 1, 1 June 1995, Pages 171–192.

In In Contradiction, Graham Priest shows, as clearly as anything like this can be shown, that it is coherent to maintain that some sentences can be both true and false at the same time. As a consequence, some contradictions are true, and an appreciation of this possibility advances our understanding of the nature of logic and language.

Terence Parsons presents a lively and controversial study of philosophical questions about identity. Because many puzzles about identity remain unsolved, some people believe that they are questions that have no answers and that there is a problem with the language used to formulate them. Parsons explores a different possibility: that such puzzles lack answers because of the way the world is (or because of the way the world is not). He claims that there is genuine indeterminacy of identity in (...) the world. He articulates such a view in detail and defends it from a host of criticisms. (shrink)

This is an overview of recent philosophical discussion about connectionism and the foundations of cognitive science. Connectionist modeling in cognitive science is described. Three broad conceptions of the mind are characterized, and their comparative strengths and weaknesses are discussed: (1) the classical computation conception in cognitive science; (2) a popular foundational interpretation of connectionism that John Tienson and I call “non‐sentential computationalism”; and (3) an alternative interpretation of connectionism we call “dynamical cognition.” Also discussed are two recent philosophical attempts to (...) enlist connectionism in defense of eliminativism about folk psychology. (shrink)

Citizenship education is being formally introduced into schools in England as a matter of national policy for the first time. This article offers a critical evaluation of the report of the Advisory Group on Education for Citizenship and the Teaching of Democracy in Schools which was chaired by Professor Bernard Crick, and which has been influential in shaping current educational policy in relation to these matters. An assessment is also offered of the challenges and prospects which confront citizenship education in (...) England in the light of these developments. (shrink)

In this book Terence Parsons revives the older tradition of taking such objects at face value. Using various modern techniques from logic and the philosophy of language, he formulates a metaphysical theory of nonexistent objects. The theory is given a formalization in symbolism rich enough to contain definite descriptions, modal operators, and epistemic contexts, and the book includes a discussion which relates the formalized theory explicitly to English.

Terence Parsons presents a new study of the development and continuing value of medieval logic, which expanded Aristotle's basic principles of logic in important ways. Parsons argues that the resulting system is as rich as contemporary first-order symbolic logic.

"A third of the papers in this volume originated at the 1987 Spindel Conference ... at Memphis State University"--Pref.

Oleoresin capsicum (OC) is a substance contained in capsicum peppers that produces a range of physiological responses in mammals, including inflammation and respiratory constriction. It is also the active ingredient in the most widely used chemical munition in the United States. OC-based pepper sprays are now issued to police officers by nearly every law enforcement agency in the country. Police use of pepper spray is supported by an ostensibly evidence-based consensus that OC exposure presents no significant risk of lethal injury. (...) This essay examines the peculiar durability of that nonlethality consensus in the face of mounting contradictory evidence. It traces the trajectory of European science that links race and capsaicin sensitivity from colonization to slavery to the twentieth century, while also narrating the emergence of OC-based pepper spray as a distinct and highly desirable category of police weapon. It concludes by exposing medicolegal death examination practices that continually rehabilitate the nonlethality consensus by naturalizing deaths caused by or linked to OC exposure. (shrink)

Terry Horgan University of Memphis In this paper I address the problem of causal exclusion, specifically as it arises for mental properties (although the scope of the discussion is more general, being applicable to other kinds of putatively causal properties that are not identical to narrowly physical causal properties, i.e., causal properties posited by physics). I summarize my own current position on the matter, and I offer a defense of this position. I draw upon and synthesize relevant discussions in various (...) <blockquote> [1] </blockquote> other papers of mine (some collaborative) that bear on this topic. (shrink)