This study introduces and evaluates the GIBAC Learning Model, aimed at enhancing students’ mathematical communication skills in Indonesian secondary schools, achieving an impressive 30% increase in students’ mathematical communication skills as evidenced by the n-gain method and dependent t-test analysis. Grounded in cooperative learning theory and motivation, the model integrates local academic culture and promotes student independence, offering a promising avenue for educational advancement in Indonesia. Employing a Mixed Methods approach, data from three secondary schools were collected via cluster random (...) sampling, encompassing interviews, observations, expert assessments, and questionnaires. Analysis reveals the model’s effectiveness in improving mathematical communication skills, underscoring its relevance to Indonesian educational practices. Practical implications for teachers emphasize the integration of cultural aspects and student autonomy in mathematics education, thereby contributing to the advancement of educational literature through Indonesian innovation and cultural adaptation in pedagogical frameworks. (shrink)

The aimed of this study is to examine the differences of level desensitization of violence and stress tolerance based on demographic factors, that is sex and educational level. The participants are 46 teachers (26 males and 20 females) at Nanggroe Aceh Darrussalaam (NAD). Data were collected by using interview and filling the scale to measure the level of violence desensitization and stress tolerance. Two ways ANOVA is used to analyze the data. The result indicated that there are no significant differences (...) between men and women in the level of desensitization of violence ( F= 0,22, p >0,05). The same result also showed in the level of education with F = 0,471, p>0.05 for level of desensitization and F = 0,869, p>0,05 for stress tolerance.  . (shrink)

This study investigates how Human Factors is applied when designing and developing Immersive Visual Technologies, including Augmented Reality, Mixed Reality, and Virtual Reality. We interviewed fourteen people working at different organizations, that develop IVT applications in the Nordic region. We used thematic analysis to derive themes from the interviews. The results showed an insufficient knowledge and application of HF in IVT development, due to the lack of awareness of both scope and significance of HF, resource allocation strategy, market inertia, stakeholder's (...) involvement, standardization of HF application and IVT uses, and technology maturity. This situation could be improved by allocating experts, adjusting organizational strategy to balance resource allocation, training developers and user organizations to raise awareness and to encourage co-creative design and knowledge sharing, create a sense of ownership amongst stakeholders, and ensure the usefulness of the technology to the user's work. (shrink)

The belief system of academicians has an impact on how religious education (RE) is carried out in public universities. The ideology of RE lecturers - whether it is moderate, radical, or liberal - is greatly influenced by their own religious beliefs. The purpose of this study was to explore the relationship between religious paradigm of religious education lecturers on interreligious tolerance and pluralism in public universities in Indonesia. The study sample comprised 142 lecturers drawn from ten public universities in Indonesia. (...) A mixed method research design guided this study, where qualitative data was used to reinforce or clarify the findings from the quantitative data. The data was statistically assessed using the nonparametric Mann-Whitney U-test to reveal whether the demographic profiles of RE lecturers was related to their religious paradigm regarding the relationship between religion-state, inter-religious relations and intra-religious relations. The study's findings indicate that the lecturer's personal beliefs about religion affect their opinions on the relationship between the state and religion, as well as the relationships within religious groups. Moreover, religious educators have a middling level of comprehension of their religious paradigm. To promote understanding and harmony among the academic community, it is suggested that a platform for religious moderation be established at public colleges where educators and students of various religions can converse and resolve fundamentalism. (shrink)

Recently two distinct forms of rule-utilitarianism have been introduced that differ on how to measure the consequences of rules. Brad Hooker advocates fixed-rate rule-utilitarianism, while Michael Ridge advocates variable-rate rule-utilitarianism. I argue that both of these are inferior to a new proposal, optimum-rate rule-utilitarianism. According to optimum-rate rule-utilitarianism, an ideal code is the code whose optimum acceptance level is no lower than that of any alternative code. I then argue that all three forms of rule-utilitarianism fall prey to two fatal (...) problems that leave us without any viable form of rule-utilitarianism. (shrink)

Introduction By the late fifth century BCE Panini had composed the Astadhyayi, consisting of nearly 4000 rules giving a precise and fairly complete ...

M. J. Woods; XI*—Substance and Essence in Aristotle, Proceedings of the Aristotelian Society, Volume 75, Issue 1, 1 June 1975, Pages 167–180, https://doi.org/10.

In this volume, fourteen scholars, many of them contemporaries of Professor Frank, engage with his legacy with important and seminal works which take some of ...

In this unusual and much-needed reappraisal of Freud's clinical technique, M. Guy Thompson challenges the conventional notion that psychoanalysis promotes relief from suffering and replaces it with a more radical assertion, that psychoanalysis seeks to mend our relationship with the real that has been fractured by our avoidance of the same. Thompson suggests that, while avoiding reality may help to relieve our experience of suffering, this short-term solution inevitably leads to a split in our existence. M. Guy Thompson forcefully disagrees (...) with the recent trend that dismisses Freud as an historical figure who is out of step with the times. He argues, instead, for a return to the forgotten Freud, a man inherently philosophical and rooted in a Greek preoccupation with the nature of truth, ethics, the purpose of life and our relationship with reality. Thompson's argument is situated in a stunning re-reading of Freud's technical papers, including a new evaluation of his analyses of Dora and the Rat Man in the context of Heidegger's understanding of truth. In this remarkable examination of Freud's technical recommendations, M. Guy Thompson explains how psychoanalysis was originally designed to re-acquaint us with realities we had abandoned by encountering them in the contest of the analytic experience. This provocative examination of Freud's conception of psychoanalysis reveals a more personal Freud than we had previously supposed, one that is more humanistic and real. (shrink)

Jacob (history, New School for Social Research) proposes that the science of the 17th and 18th centuries was eventually accepted because it was made compatible with larger political and economic interests. A celebration of the recently concluded 33 volume edition of the Collected works of John Stuart Mill, produced over a period of nearly 30 years, the last 20 under the guiding genius (and hand) of general editor Robson. Following a tributary history of the project itself, essays cover Mill's career (...) as a thinker and as a bureaucrat and public servant, exploring the effects of the various milieu--domestic, political, administrative, religious, and cultural--in which he moved. Annotation copyrighted by Book News, Inc., Portland, OR. (shrink)

The first comprehensive study of Nietzsche's earliest book, The Birth of Tragedy, this important volume by M. S. Silk and J. P. Stern examines the work in detail: its place in Nietzsche's philosophical career; its value as an account of ancient Greek culture; its place in the history of German ideas, and its value as a theory of tragedy and music. Presented in a fresh twenty-first-century series livery, and including a specially commissioned preface written by Lesley Chamberlain, illuminating its enduring (...) importance and relevance to philosophical enquiry, this accessible study has been revived for a new generation of readers. (shrink)

M. F. Burnyeat; XII—Belief in Speech, Proceedings of the Aristotelian Society, Volume 68, Issue 1, 1 June 1968, Pages 227–248, https://doi.org/10.1093/aristotel.

MR. R. G. M. Nisbet has made the attractive suggestion that the Vinnius to whom Horace addressed his thirteenth epistle was the Vinnius Valens mentioned by the elder Pliny as a centurion of immense strength who had served in the praetorian guard of Augustus. To the points which he has made in support of this identification may be added the appropriateness, if Horace's Vinnius was a soldier, of the words victor propositi and the fact that Horace's comparison between Vinnius and (...) a pack-animal gains in point if Vinnius was famous for feats of strength involving wagons and beasts of burden. (shrink)

Bilim felsefesinin en temel problemlerinden biri olan sınırlandırma problemi belirli bir ölçüt vasıtası ile bilimi, bilimsel olmayan ya da sahte/sözde bilim olan etkinliklerden ayırt edip edemeyeceğimizi konu edinmektedir. Literatüre baktığımızda felsefeciler –özellikle bilim felsefecileri– bilimin doğasını karakterize etme girişiminde bulunurken bilim dilinin mantıksal yapısına ya da bilimin tarihsel süreçlerine odaklanarak, bilimi bilimsel olmayan ya da sahte-bilim olan etkinliklerden ayırt etmişlerdir. Bu çalışma ise farklı bir yaklaşım benimseyerek sınırlandırma problemine, felsefecilerin değil, bilim insanlarının perspektifi ile bakmayı amaçlamaktadır. Bu sebeple alanında deneyimli (...) ve çeşitli bilim dallarında profesör olan otuz bilim insanı ile niteliksel araştırma yöntemlerinden biri olan yapılandırılmış görüşme tekniği uygulanmıştır. Bu görüşmeler aracılığıyla bilim insanlarının sınırlandırma problemi hususunda öne sürdükleri görüşler açığa çıkartılıp değerlendirilmiştir. Değerlendirme neticesinde üç temel bulguya ulaşılmıştır. İlki, sınırlandırma problemine ilişkin sorularımıza bilim insanları tarafından getirilen yanıtların birçoğu temel felsefi yaklaşımlarla uyuşmaktadır. Elde ettiğimiz verileri farklı temalar altında analiz ettiğimiz bu çalışmada, sınırlandırma problemine dair yaygın felsefi görüşlerin, bilim insanlarının görüşleri ile anlamlı benzerlikler taşıdığı kısımlar vurgulanmıştır. İkincisi, sınırlandırma problemi ve bu problemlerle ilişkili diğer meseleler üzerinde felsefi olarak sağlanamayan uzlaşma, bilim insanları arasında da mevcuttur. Ne var ki bu ihtilaf dengeli bir biçimdedir, öyle ki benzer yanıtlara sahip olan bilim insanları baskın bir grup sayısına ulaşmamıştır. Üçüncü ve son olarak, bilim insanlarının bilim felsefesinin temel problemlerine yüksek oranda yabancı olduğu görülmektedir. Bu bulgu, her ne kadar nicel olmayan bir yolla ölçülmüşse de verilerin dikkatli analizi durumun bu yönde olduğunu göstermektedir. Tüm bu temel bulgular ışığında, genel değerlendirmemiz, farklı türden yapılandırılmış görüşmelerin çok daha detaylı sonuçlar temin edebileceğidir. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Hume's Natural History: Religion and "Explanation" M. JAMIE FERREIRA HUME'S BOLDLYSIMPLESTATEMENTof the genesis of religion--that "the anxious concern for happiness, the dread of future misery, the terror of death, the thirst for revenge, the appetite for food and other necessaries" led humankind to see "the first obscure traces of divinity"--is supported by appeals to what he considers plain common sense.' For example, given that at "the first origin of (...) society" (e4) our ancestors were obviously "ignorant and barbarous" (23), anxiously helpless in the face of threatening natural events--hence, obviously with neither the leisure nor the impulse nor the aptitude for serious reflection--it was obviously passionate fears and hopes, not reason, which motivated their beliefs. Given that the mind obviously "rises from inferior to superior," and that humankind obviouslyhasn't "inhabited palaces before huts and cottages or studied geometry before agriculture" (~4), polytheism obviously antedated monotheism. In the course of detailing his commonsensical account of the origin and development of religion, Hume highlights a wide variety of natural tendencies, principles, and propensities which are operative. Keith Yandell offers a recent reading of one such propensity at work in the origin of religion--namely, what Hume calls the "propensity of human nature, which leads into a system, that gives them some satisfaction" (29)--and Yandell explicitly takes it to be a propensity to an "explanatory" system.2 I want to argue in what follows that any reading of Hume's account of religion which highlights an explanatory motivation can be significantly misleading insofar as it obscures the way in which Hume's account differs markedly from other classical genetic accounts which emphasize explanation. ' The Natural History ofReligion, ed. H. E. Root (Stanford, CA, 1956), 28. Further parenthetical page references in the text will be to this work. His later formulation--"The primary religion of mankind arises chiefly from an anxious fear of future events" (65)--recalls Philo's pithy version, namely, "terror is the primary principle of religion" (Dialoguesconcerning Natural Religion, XII). ~Hume's "Inexplicable Mystery": His Views on Religion (Philadelphia, 199o), 9. Hereafter HIM. [5931 594 JOURNAL OF THE HISTORY OF PHILOSOPHY 33:4 OCTOBER 1995 In his account of the "propensity of human nature, which leads into a system, that gives them some satisfaction," Yandell admits that "no explanation is given of exactly what sort of satisfaction is in question," yet he goes on without a pause to speak of how "people accept different and various explanatory systems"; referring to a natural "propensity to understand," he concludes that "for Hume, we need not accept a religious system of explanation, but most of us in fact do so."s I suggest that Yandell's shift from "system" to "explanatory system," which is unheralded, is of crucial significance because the emphasis on explanation tends to call to a reader's mind just the sort of appeal which Hume decisively rejects. I shall argue that Hume draws our attention to and decisively excludes from his account a concept of explanation which actually does play an important role in other parallel accounts--namely, a concept which focuses on the integrity of a broad picture and an ultimate accounting; Hume points to such a concept in his references to the "frame of the universe," "final causes," and the "first rise of the visible system." Such a role might seem to elaborate Hume's appeal to common sense--after all, isn't the natural response to "unknown causes" to try to understand them, and isn't the attempt to understand them the same as looking for an "ultimate" explanation, however crude it might be at the outset? Although this might seem commonsensical to others (as we shall see), I want to argue that what Hume sees at work in the origin of religion is not a search for such an explanation, even a crude one. Rather, on Hume's view the only curiosity at work is a curiosity about how to cope: the propensity to a system is the propensity to the kind of determinacy which is expedient for control, and the only satisfaction the system provides is one in terms of a coping which is independent of truth-seeking... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:One Body: An Essay in Christian Sexual Ethics by Alexander R. PrussBenedict M. Guevin O.S.B.One Body: An Essay in Christian Sexual Ethics. By Alexander R. Pruss. Notre Dame, Ind.: University of Notre Dame Press, 2013. Pp. ix + 465. $45.00 (paper). ISBN: 978-0-268-03897-7.As a professor of moral theology in general and of sexual ethics in particular, I found Alexander Pruss’s largely philosophical account of sexual ethics to be (...) refreshing. As much as I try to dissuade my students from using religious legalism to justify the rightness or wrongness of certain sexual practices, I find it almost impossible to break them of the bad habit of using such phrases as “Because the Church teaches...” or “Because the Bible says...”. Even when I counter by saying, “The Church teaches that something is good because it is good and not because the Church says it is good, and such goodness is grounded in the natural law and a sound anthropology,” such legalism still persists. And so, to read Pruss’s extensive analysis of sexual ethics using both personalist and Thomistic principles as well as what we have received from divine revelation is a much-needed tonic not only for students of theology and philosophy but for all those interested in discovering the role of human reason and biology in crafting a sexual ethic.After an introduction, the proper beginning of Pruss’s analysis is found in chapter 2. Here, the author discusses love and its forms with a particular focus on the meaning of agapē in the New Testament. Pruss argues that, philosophically speaking, we should love everyone. But love should not be understood as monolithic. There are various kinds of love: agapē, philia, and erōs. The New Testament understanding of agapē contains the other two, for it is love itself. This kind of love is a love that loves the other as the other is, for the other’s sake, and in a way that is appropriate to that person in the light of objective facts. Moreover, this kind of love is not simply a feeling or an emotion but is concentrated in an action that is an expression of one’s will.In chapter 3, Pruss takes up the issue of desire. He evaluates desire in two ways: (1) desire and libido, and (2) sexual desire, need, and pleasure. He [End Page 485] concludes that sexual desire is not a need in the same way that we desire food, drink, communication, love, and to be loved. Without these latter, human life would be seriously lacking or, in the case of food and drink, quickly cut short. Second, he observes that circumstances may not be appropriate for fulfilling one’s sexual desire. Finally, while human life would be seriously compromised by the lack of food, drink, communication, love, and the need to be loved, abstaining from the fulfillment of sexual desire even over a long period of time would not be detrimental to human well-being in the same way.Pruss does not imply by the preceding that sexuality does not matter. Chapter 4, in fact, deals with the meaningfulness of sexuality. There are two sets of rules regarding sexuality and its expression. Some rules are moral in nature, like the prohibition against rape. Other rules are customs, for example, the exchanging of rings after the exchange of marital vows. With respect to the moral rules regarding sexuality, Pruss highlights casual sex, sexual assault, gay rights, and romantic love. Apart from sexual assault and rape—both of which lack consent—casual sex, homosexual sex, and romantic love have the following in common, namely, that sex is indeed innately important to human beings and that sex aspires to be romantic in nature. While, as in the case of casual sex, romantic love does not necessarily give rise to true love, romantic love is often the prelude to a deep and unique form of love. Why this is so has to do with the meaning of sexual union.Sexual union is the topic of chapter 5, presented under the title “One Flesh, One Body.” Scripture, Pruss affirms, describes the person as... (shrink)

The historical development of the famous Einstein formula \ is briefly discussed. In this paper, on the basis of the Einstein viewpoint a new general approach is proposed for demonstrating the correctness of the formula \ . It is can be seen that the generalized approach leads to Einstein’s famous formula, too. During recent years, various papers have been published concerning the incompleteness of this famous formula. It is demonstrated that the presented claims in these articles are not mathematically legitimate. (...) It is clear that there are still some important misunderstandings concerning the interpretation of Einstein’s mass-energy equivalence formula. (shrink)

Historically the emergence of a precise technical meaning for probability, as distinct from its vague popular useage, has taken time; and confusion still arises from the concept of probability having different meanings in different flelds of discourse. Its technical meaning and appropriate rules are surveyed in the flelds of logic , mathematics , and science , and the relation between these three aspects of probability theory discussed. ‐. M. S. B.

Let κ be a regular cardinal, and let B be a subalgebra of an interval algebra of size κ. The existence of a chain or an antichain of size κ in B is due to M. Rubin (see [7]). We show that if the density of B is countable, then the same conclusion holds without this assumption on κ. Next we also show that this is the best possible result by showing that it is consistent with 2 ℵ 0 = (...) ℵ ω 1 that there is a boolean algebra B of size ℵ ω 1 such that length(B) = ℵ ω 1 is not attained and the incomparability of B is less than ℵ ω 1 . Notice that B is a subalgebra of an interval algebra. For more on chains and antichains in boolean algebras see, e.g. [1] and [2]. (shrink)

To commence any answer to the question “Can democracy promote the general welfare?” requires attention to the meaning of “general welfare.” If this term is drained of all significance by being defined as “whatever the political decision process determines it to be,” then there is no content to the question. The meaning of the term can be restored only by classifying possible outcomes of democratic political processes into two sets – those that are general in application over all citizens and (...) those that are discriminatory. (shrink)

M A B Degenhardt; Sartre, Imagination and Education1, Journal of Philosophy of Education, Volume 9, Issue 1, 30 May 2006, Pages 72–92, https://doi.org/10.1111/j.

This year is the seventieth since the birth of the distinguished Soviet philosopher, M. A. Dynnik. Dynnik is known for his work in the history of philosophy, the history of dialectics, and the critique of contemporary bourgeois philosophy. Dynnik's works are a significant contribution to Marxist philosophy, and to the methodology of research into so important a field as the history of philosophy. Dynnik is also known as a remarkable teacher, whose brilliant lectures are always heard with immense interest.

“You Have Seen Their Faces”: Gisèle Freund, Walter Benjamin and Margaret Bourke-White as Headhunters of the Thirties -/- Abstract This paper concentrates on one work by each of three authors: Walter Benjamin’s Deutsche Menschen (Germans), an anthology of twenty-five 18th and 19th century German personal letters; Margaret Bourke-White and Erskine Caldwell’s You Have Seen Their Faces; and Gisèle Freund’s collection of photographic portraits of writers and artists, compiled between 1936 and 1939. The purpose of this paper is to compare the (...) politics of representation of these three figures and to examine the challenge they addressed to the dominant iconography of the 1930s. At the heart of each one’s work was a desire to bring about a shift in contemporary cultural politics by reimagining the body politic. Benjamin’s and Freund’s aim was to displace the monumentalizing, distancing, ‘heroic’ forms of fascist art and writing. They construct and project an intimate, or ‘domestic’ image of humanism as a form of social practice, past and present. Bourke-White’s aim was to bring to visibility an America concealed beneath the glossy homogenized images of white American advertising. All three authors aligned themselves with a documentary tradition that believed that representation should function as a constructed record of the traces of lived experience. Driven by a need to expose the other side’s deliberate falsifications of experience, they saw their own constructed fictions as ways of ‘documenting,’ and then perhaps transforming, an experiential world of ‘facts,’ bodies, and ‘truths.’ -/- Working Paper 3:15 European Society and Culture Research Group. Center for German and European Studies, University of California at Berkeley. April 1994 37pp. -/- M. Kay Flavell Critical Theory, University of California at Davis . (shrink)

In _Hidden Questions, Clinical Musings_, M. Robert Gardner chronicles an odyssey of self-discovery that has taken him beneath and beyond the categoies and conventions of traditional psychoanalysis. His essays offer a vision of psychoanalytic inquiry that blends art and science, a vision in which the subtly intertwining not-quite-conscious questions of analysand and analyst, gradually discerned, open to ever-widening vistas of shared meaning. Gardner is wonderfully illuminating in exploring the associations, images, and dreams that have fueled his own analytic inquiries, but (...) he is no less compelling in writing about the different perceptual modalities and endlessly variegated strategies that can be summoned to bring hidden questions to light. This masterfully assembled collection exemplifies the lived experience of psychoanalysis of one of its most gifted and reflective practitioners. In his vivid depictions of analysis oscillating between the poles of art and science, word and image, inquiry and self-inquiry, Gardner offers precious insights into tensions that are basic to the analytic endeavor. Evincing rare virtuosity of form and content, these essays are evocative clinical gems, radiating the humility, gentle skepticism, and abiding wonder of this lifelong self-inquirer. Gardner's most uncommon musings are a gift to the reader. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:M. C. Henberg GEORGE ELIOT'S MORAL REALISM No moment in the history of ethics could be more propitious than the present for a comprehensive restudy of George Eliot's moral realism. Analysis of the "logic" of moral language has proved barren, prescriptivism is in full flight, and schematic divisions of moral theories into descriptive versus normative, deontological versus teleological, or substantive versus meta-ethical have promised much but delivered little. Such (...) distinctions dominate maps to the modern moral terrain, but awanderer in the land ofchoice itselfstill finds himselfwithout signposts. A particularly unhealthy bias in contemporary ethics has been the belief that moral principles ought to withstand all counterexamples, however plausible or implausible, whether concocted from a sense of men's actual capacities or from a fondness for outrageous possibilities, many of them lifted from the pages of science fiction. If moral rules do not govern in hard cases, it is thought, they do not govern at all. Few philosophers have bothered to distinguish between the hard cases common to men's actual choices and the hard cases confronted by one man in a million or by the imagined inhabitants of some future world. (Witness, for example, the present preoccupation with "lifeboat ethics" and ask yourself how many actual moral choices are so starkly dramatic.) Any logically possible circumstance is too often assumed to qualify as a fruitful area for moral investigation; and any conceivable counterexample, achieved by whatever stretch of the imagination, is assumed to be fair ammunition in the debate over principles. Closely related to this first bad tendency in modern philosophical ethics is another, equally bad. Too often the examples used are of little moral significance, obviously conceived to make a point rather than to direct attention to commonplace but nonetheless important circumstances where informed choice is essential. Philosophy journals have treated us to discussions about whether failing to wear tennis whites is or is not "rude" and about whether a first sinner's crossing of a patch of lawn does or does not have a "threshold-related effect" 20 M. C. Henberg21 which must be considered in assessing later consequences (a bare path ultimately worn in the grass). Such examples rightly earn a contemptuous snort from anyone who expects philosophy to increase our understanding in matters of serious consequence. Whatever her other accomplishments as a moralist and philosophical thinker, George Eliot never commits either of the preceding crimes. Her moral realism constitutes first and foremost an ethics aimed at the bulk of her fellow men. She yields to the theoretic impulse solely in criticizing other theories. When it comes to providing answers, she depicts fictional characters whose struggles, failings, and passions are ultimately akin to what we ourselves are likely to experience. Her ethical precepts are not aimed at proving themselves in every conceivable situation. They are instead precepts which are sometimes susceptible to ruin, just as are the changeable creatures who profess them. To know the natural boundaries of a moral rule, Eliot tells us, is as difficult and important as knowing the rule itself. Moral realism requires a combination of clear-eyed perception and imaginative sympathy—faculties ill-served by lectures on abstract principles. Eliot reminds us that our best moral judgments must be "checked and enlightened by a perpetual reference to the special circumstances that mark the individual lot" (The Mill on the Floss, Book VII, chap. 3). This emphasis in particular—found both in her early essays and early fiction—makes Eliot's moral realism a welcome anodyne to the worst tendencies of modern ethics. The discussion which follows will be confined to early works, including Scenes of Clerical Life, Adam Bede, and The Mill on the Floss. The ruminations of her authorial voice in these novels may conveniently be juxtaposed with her essays, for the works are near to one another both temporally and thematically. Later novels such as Middlemarch and Daniel Deronda—however interesting from an ethical perspective— do not lend themselves to this mode of analysis. To what extent Eliot's views are modified in these later novels constitutes a separate topic whose omission here does not reflect upon its intrinsic interest or importance. Since George Eliot offers no... (shrink)