Given its subject matter, biological psychiatry is uniquely poised to lead STEM DEI initiatives related to disability. Drawing on literatures in science, philosophy, psychiatry, and disability studies, we outline how that leadership might be undertaken. We first review existing opportunities for the advancement of DEI in biological psychiatry around axes of gender and race. We then explore the expansion of biological psychiatry’s DEI efforts to disability, especially along the lines of representation and access, community accountability, first person testimony, and revised (...) theoretical frameworks for pathology. We close with concrete recommendations for scholarship and practice going forward. By tackling head-on the challenge of disability inclusion, biological psychiatry has the opportunity to be a force of transformation in the biological sciences and beyond. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Feminist Studies 41, no. 3. © 2015 by Feminist Studies, Inc. 623 Jaye Cee Whitehead, Kath Bassett, Leia Franchini, and Michael Iacolucci “The Proof Is in the Pudding”: How Mental Health Practitioners View the Power of “Sex Hormones” in the Process of Transition In the United States today, popular discourse touts the power of “sex hormones” and hormone receptors in the brain to chemically produce gender expressions (...) (manifested in physical sex traits, behaviors, and attitudes) and identities (a sense of self as feminine or masculine). These accounts range from common assumptions that Western ideals of femininity (such as empathy understanding, cooperative orientation, nurturing behavior) and masculinity (rational/spatial understanding, competitive orientation, violent behavior) are produced by corresponding sex hormones, to studies that reduce complex gender identities and macrosocial economic phenomena to presocial, binary, hormonal processes.1 For sociologists, accounts that reduce complex identities to internal hormonal reactions are problematic for two primary reasons: first, they are inaccurate because they fail to examine how hormonal reactions are embedded in a complex cultural process of meaning and interpretation; second, they operate as bioreductive ideologies that obscure the social power inherent to the process of gender identity construction. In what follows, we extend both of these insights by examining mental health 1. For an example of a hybrid popular-scientific account of the power of sex hormones to destabilize economic structures, see Jon Coates and Joe Herbert, “Endogenous Steroids and Financial Risk Taking on a London Trading Floor,” Proceedings of the National Academy of Sciences 105, no. 16 (April 2008): 6167–72. 624 Whitehead, Bassett, Franchini, and Iacolucci practitioners’ divergent interpretations of the power of sex hormones in the process of gender transition.2 In doing so, we examine the cultural power of sex hormones in crafting gender identities without reproducing reductionist interpretations of trans embodiment. Perhaps what is most perplexing about the way we speak of sex hormones is that we know it is inaccurate to describe these hormones as sexed; scientists have acknowledged since the 1930s that they are neither sex specific in their function, nor in terms of their location in male or female bodies.3 In her extensive historicization of sex hormones, Anne Fausto-Sterling concludes that it is more accurate to call androgen- and estrogen-based hormones, “steroid hormones” as they have functions that are not confined to corresponding sexed bodies. In fact she urges scientists to “break out of the sex hormone straightjacket” and to look at steroids as just one of a number of components that are important to the creation of sex and gender, including environment and experience.4 Scholars also point to an inextricable link between the chemical operation of hormones and the social process of constructing meaning, both at the level of social interaction and macrocultural constructions of sex categories and gender ideologies.5 While brain organization/activation theory attributes sex and gender differences to hormonal interactions within the developing brain, Fausto-Sterling questions the distinction between activation and organization by pointing out how “the brain can respond to hormonal stimuli with anatomical changes…hormonal systems, after all, respond exquisitely to experience, be it in the form of nutrition, stress, or sexual activity (to name but a few possibilities ).”6 Drawing from Elizabeth Grosz, Fausto-Sterling argues that the power of hormones is best understood according to the model of the 2. “Gender transition” is a controversial phrase, as it implies that transgendered individuals who receive hormone therapy are changing identities. We are only using it for lack of clear alternative phrasing, not because we believe body modifications change gender identities. 3. See Anne Fausto-Sterling, Sexing the Body: Gender Politics and the Construction of Sexuality (New York: Basic Books, 2000); Rebecca Jordan-Young, Brainstorm: The Flaws in the Science of Sex Differences (Cambridge, MA: Harvard University Press, 2010); and Nelly Oudshoorn, Beyond the Natural Body: An Archeology of Sex Hormones (New York: Routledge, 1994). 4. Fausto-Sterling, Sexing the Body, 193–94. 5. Fausto-Sterling, Sexing the Body. 6. Ibid., 232. Whitehead, Bassett, Franchini, and Iacolucci 625 Möbius strip, wherein internal components of the self are always connected to and continuous with outer components such as culture and environment.7 In other... (shrink)

The Defining Issues Test 2 (DIT-2) and Engineering Ethical Reasoning Instrument (EERI) are designed to measure ethical reasoning of general (DIT-2) and engineering-student (EERI) populations. These tools—and the DIT-2 especially—have gained wide usage for assessing the ethical reasoning of undergraduate students. This paper reports on a research study in which the ethical reasoning of first-year undergraduate engineering students at multiple universities was assessed with both of these tools. In addition to these two instruments, students were also asked to create personal (...) concept maps of the phrase “ethical decision-making.” It was hypothesized that students whose instrument scores reflected more postconventional levels of moral development and more sophisticated ethical reasoning skills would likewise have richer, more detailed concept maps of ethical decision-making, reflecting their deeper levels of understanding of this topic and the complex of related concepts. In fact, there was no significant correlation between the instrument scores and concept map scoring, suggesting that the way first-year students _conceptualize_ ethical decision making does not predict the way they behave when _performing_ scenario-based ethical reasoning (perhaps more situated). This disparity indicates a need to more precisely quantify engineering ethical reasoning and decision making, if we wish to inform assessment outcomes using the results of such quantitative analyses. (shrink)

David Berry and Michael Dieter: Introduction -- Florian Cramer: What is post-digital? -- Malcolm Levy and Christine Paul: Genealogies of the new aesthetic -- David Berry: The post-digital constellation -- Lukacs Mirocha: Communication models, aesthetics and ontology of the computational age revealed -- Katja Kwastek: How to be theorized: a f*** academic essay on the new aesthetic -- Daniel Pinkas: A hyperbolic new aesthetic -- Stamatia Portanova: The genius and the algorithm: reflections on the new aesthetic as a computer's (...) vision -- Lev Manovich and Alise Tifentale: Selfiecity: exploring photography and self-fashioning in social media -- David Golumbia: Judging like a machine -- Caroline bassett: Not now? : feminism, technology, postdigital -- Geoff Cox: Postscript on the problem of temporality in the post-digital -- Michael Dieterdark: Patterns: interface design, augmentation and crisis -- Sean Cubitt: Data visualisation and the subject of political aesthetics -- Mercedes Bunz: School will never end: on infantilization in digital environments: amplifying empowerment or propagating stupidity? -- Jussi Parikkathe : City and the city: London 2012 visual (un)commons -- Shintaro Miyazaki: Going beyond the visible: new aesthetic as an aesthetic of blindness? -- Thomas Apperley: Glitch sorting: minecraft, curation and the postdigital -- Marc Tuters: Through glass darkly: Google's gnostic governance -- Vito Campanelli: New aesthetic in the perspective of social photography -- Søren Bro Pold and Christian Ulrik Andersen: Aesthetics of the banal: "new aesthetics" in an era of diverted digital revolutions -- Wendy Chunnet: Works now: belated too early. (shrink)

Maxwell's deduction of the probability distribution over the velocity of gas molecules—one of the most important passages in physics (Truesdell)—presents a riddle: a physical discovery of the first importance was made in a single inferential leap without any apparent recourse to empirical evidence. -/- Tychomancy proposes that Maxwell's derivation was not made a priori; rather, he inferred his distribution from non-probabilistic facts about the dynamics of intermolecular collisions. Further, the inference is of the same sort as everyday reasoning about the (...) physical probabilities attached to such canonical chance setups as tossed coins or rolled dice. The structure of this reasoning is investigated and some simple rules for inferring physical probabilities from symmetries and other causally relevant properties of physical systems are proposed. -/- Not only physics but evolutionary biology and population ecology, the science of measurement error, and climate modeling have benefited enormously from the same kind of reasoning, the book goes on to argue. Inferences from dynamics to probability are so obvious to us, however, that their methodological importance has been largely overlooked. (shrink)

In a rich and thought-provoking paper, Lambros Malafouris argues that taking material culture seriously means to be ‘systematically concerned with figuring out the causal efficacy of materiality in the enactment and constitution of a cognitive system or operation’ (Malafouris 2004, 55). As I understand this view, there are really two intertwined claims to be established. The first is that the things beyond the skin that make up material culture (in other words, the physical objects and artefacts in which cultural networks (...) and systems of human social relations are realized) may be essential to the enactment of, and be partly constitutive of, certain cognitive systems or operations. The consequence of establishing this claim is supposed to be that we have a mandate to recast the boundaries of the mind so as to include, as proper parts of the mind, things located beyond the skin. Thus, in talking about the contribution of the world to cognition, Malafouris (2004, 58) concludes that ‘what we have traditionally construed as an active or passive but always clearly separated external stimulus for setting a cognitive mechanism into motion, may be after all a continuous part of the machinery itself; at least ex hypothesi’. This is the position that, in philosophical circles, is known increasingly as the extended mind hypothesis (Clark & Chalmers 1998; Menary forthcoming). Henceforth I shall refer to this hypothesis as EM. A stock example will help bring the idea into view. Rumelhart et al. (1986) note that most of us solve difficult multiplication problems by using ‘pen and paper’ as an external resource. This environmental prop enables us to transform a difficult cognitive problem into a set of simpler ones, and to temporarily store the results of certain intermediate calculations. For the fan of EM, the distributed combination of this external resource and certain inner psychological processes constitutes a cognitive system in its own right. (shrink)

Human geography, as a subject, has become widely recognized since its connections with the social sciences have widened and deepended the study of people, places and social structures. Horizons in Human Geography provides a clear and accessible sketch map of some of the latest and most promising developments in the subject. The book starts by assessing the role and limitations of techniques, models and theories and proceeds to provide a broad-ranging overview of the major social, cultural, urban, regional, political, economic (...) and environmental issues confronting geographers today. Contents: Introduction; Part I: Beyond The Quantitative Revolution; Part II: People and Places, Societies and Spaces; Part III: Explorations in the City; IV: Landscapes of Production; Part V: Regional Geographies and Global Perspectives; Part VI: Politicising The Environment. Contributors: Derek Gregory, Rex Walford, Michael J. Clark, Alan Wilson, R. J. Johnston, John Eyles, Denis Cosgrove, Linda McDowell, Roger Lee, Keith Bassett, John Short, Richard Dennis, Ian Douglas, Doreen Massey, Richard Meegan, John Harriss, Barbara Hariss, Nigel Thrift, Michael Taylor, Peter Taylor, Graham E. Smith, Stuart Cobridge, Judith Rees, Timothy O'Riordan and Bill Mead. (shrink)

In a rich and thought-provoking paper, Lambros Malafouris argues that taking material culture seriously means to be ‘systematically concerned with figuring out the causal efficacy of materiality in the enactment and constitution of a cognitive system or operation’ (Malafouris 2004, 55). As I understand this view, there are really two intertwined claims to be established. The first is that the things beyond the skin that make up material culture (in other words, the physical objects and artefacts in which cultural networks (...) and systems of human social relations are realized) may be essential to the enactment of, and be partly constitutive of, certain cognitive systems or operations. The consequence of establishing this claim is supposed to be that we have a mandate to recast the boundaries of the mind so as to include, as proper parts of the mind, things located beyond the skin. Thus, in talking about the contribution of the world to cognition, Malafouris (2004, 58) concludes that ‘what we have traditionally construed as an active or passive but always clearly separated external stimulus for setting a cognitive mechanism into motion, may be after all a continuous part of the machinery itself; at least ex hypothesi’. This is the position that, in philosophical circles, is known increasingly as the extended mind hypothesis (Clark & Chalmers 1998; Menary forthcoming). Henceforth I shall refer to this hypothesis as EM. A stock example will help bring the idea into view. Rumelhart et al. (1986) note that most of us solve difficult multiplication problems by using ‘pen and paper’ as an external resource. This environmental prop enables us to transform a difficult cognitive problem into a set of simpler ones, and to temporarily store the results of certain intermediate calculations. For the fan of EM, the distributed combination of this external resource and certain inner psychological processes constitutes a cognitive system in its own right. (shrink)

Most anyone interested in such topics as creation mythology, Jungian theory, or the idea of "secret teachings" in ancient Judaism and Christianity has found "gnosticism" compelling. Yet the term "gnosticism," which often connotes a single rebellious movement against the prevailing religions of late antiquity, gives the false impression of a monolithic religious phenomenon. Here Michael Williams challenges the validity of the widely invoked category of ancient "gnosticism" and the ways it has been described. Presenting such famous writings and movements (...) as the Apocryphon of John and Valentinian Christianity, Williams uncovers the similarities and differences among some major traditions widely categorized as gnostic. He provides an eloquent, systematic argument for a more accurate way to discuss these interpretive approaches.The modern construct "gnosticism" is not justified by any ancient self-definition, and many of the most commonly cited religious features that supposedly define gnosticism phenomenologically turn out to be questionable. Exploring the sample sets of "gnostic" teachings, Williams refutes generalizations concerning asceticism and libertinism, attitudes toward the body and the created world, and alleged features of protest, parasitism, and elitism. He sketches a fresh model for understanding ancient innovations on more "mainstream" Judaism and Christianity, a model that is informed by modern research on dynamics in new religious movements and is freed from the false stereotypes from which the category "gnosticism" has been constructed. (shrink)

THE central idea of modern empiricism has been that, if there is to be such a thing as justification at all, empirical knowledge must be seen as resting on experiential "foundations." To claim that knowledge rests on foundations is to claim that there is a privileged class of beliefs the members of which are "intrinsically credible" or "directly evident" and which are able, therefore, to serve as ultimate terminating points for chains of justification. An important development in current epistemology has (...) been a revival of the debate between philosophers who favor this conception of knowledge and those who think that an adequate account of justification can be given in terms of "coherence." Thus Dummett, Pollock, and Quinton, in varying degrees, have based their recent defenses of traditional empiricist views on what they take to be the clear untenability of coherentist alternatives. Harman and Lehrer, on the other hand, have tried to show that defensible versions of the coherence theory can be developed. (shrink)

In his engaging essay, “Deconstructing the Mind” (1996: 3-90), Stephen Stich raises some very good questions and gives some pretty good answers. My aim in this paper is to give some answers of my own, drawing on earlier work, and to compare these answers with Stich’s.

Emmanuel Levinas conceives of our lives as fundamentally interpersonal and ethical, claiming that our responsibilities to one another should shape all of our actions. While many scholars believe that Levinas failed to develop a robust view of political ethics, Michael L. Morgan argues against understandings of Levinas’s thought that find him politically wanting or even antipolitical. Morgan examines Levinas’s ethical critique of the political as well as his Jewish writings—including those on Zionism and the founding of the Jewish state—which (...) are controversial reflections of Levinas’s political expression. Unlike others who dismiss Levinas as irrelevant or anarchical, Morgan is the first to give extensive treatment to Levinas as a serious social political thinker whose ethics must be understood in terms of its political implications. Morgan reveals Levinas’s political commitments to liberalism and democracy as well as his revolutionary conception of human life as deeply interconnected on philosophical, political, and religious grounds. (shrink)

Philosopher Michael Boylan and theologian James A. Donahue provide a framework_compatible with humanist and theist beliefs_that will enable college and university professors to address a full range of ethical issues as they arise in classroom discussion, both in the academic disciplines and in professional education.

In this provocatively compelling new book, Michael Luntley offers a revolutionary reading of the opening section of Wittgenstein’s _Philosophical Investigations _ Critically engages with the most recent exegetical literature on Wittgenstein and other state-of-the-art philosophical work Encourages the re-incorporation of Wittgenstein studies into the mainstream philosophical conversation Has profound consequences for how we go on to read the rest of Wittgenstein’s major work Makes a significant contribution not only to the literature on Wittgenstein, but also to studies in philosophy (...) of language. (shrink)

This book brings together researchers with cognitive-scientific and literary backgrounds to present innovative research in all three variations on the possible interactions between literary studies and cognitive science. The tripartite structure of the volume reflects a more ambitious conception of what cognitive approaches to literature are and could be than is usually encountered, and thus aims both to map out and to advance the field. The first section corresponds to what most people think of as "cognitive poetics" or "cognitive literary (...) studies": the study of literature by literary scholars drawing on cognitive-scientific methods, findings, and/or debates to yield insights into literature. The second section demonstrates that literary scholars needn't only make use of cognitive science to study literature, but can also, in a reciprocally interdisciplinary manner, use a cognitively informed perspective on literature to offer benefits back to the cognitive sciences. Finally, the third section, "literature in cognitive science", showcases some of the ways in which literature can be a stimulating object of study and a fertile testing ground for theories and models, not only to literary scholars but also to cognitive scientists, who here engage with some key questions in cognitive literary studies with the benefit of their in-depth scientific knowledge and training. (shrink)

What does it mean to be a person? And in what way is this connected to our finitude, i.e. to the properly human aspect of our existence? By analyzing some of the core features of our form of life (personal identity, self-consciousness, freedom, autonomy, responsibility), Michael Quante answers these questions arguing that it is possible to be a person and lead an authentically human life only within social relationships of recognition: only in these relationships, it is possible to know (...) oneself and act autonomously and responsibly. Through a close examination of the philosophies of Fichte and Hegel, on the one hand, and of the most recent debates on analytical ethics, on the other, Quante thus lays the foundations for a pragmatistic anthropology, that is, for a conception focused on the active nature of human existence. The volume is a revised version of the Lectures given by Michael Quante in 2017 at the PhD Course in Philosophy at the University of Padova. (shrink)

How to regard the weight we give to a proposition on the grounds of its being endorsed by an authority? I examine this question as it is raised within the epistemology of science, and I argue that “authority-based weight” should receive special handling, for the following reason. Our assessments of other scientists’ competence or authority are nearly always provisional, in the sense that to save time and money, they are not made nearly as carefully as they could be---indeed, they are (...) typically made on the basis of only a small portion of the available evidence. Consequently, we need to represent the authority-based elements of our epistemic attitudes in such a way as to allow the later revision of those elements, in case we decide in the light of new priorities that a more conscientious assessment is warranted. I look to the literature in confirmation theory, statistics, and economics for a semiformal model of this revision process, and make a particular proposal of my own. The discussion also casts some light on the question of why certain aspects of science’s epistemic state are not made public. (shrink)

A. THE TEXT The main importance of these two treatises lies in the insight they provide into Spinoza's conception of the relation between mathematics and certain disciplines not touched upon elsewhere in his major writings. The mathematics they involve are not the as those of the Ethics however, and the precise connection same between the geometrical order of this work and these excursions into optics and probability is by no means obvious. Add to this difficulty the knotty problems presented by (...) their editorial his tory, dating and scientific background, and it is not perhaps surprising that in spite of the fact that they provide such an excellent illustration of Spinoza's reaction to certain important developments in the history of physics and mathematics, they should not, so far, have attracted much attention. They were first published in 1687 by Levyn van Dyck (d. 1695), official printer to the town council in The Hague. Printing anything by Spinoza was not without its risks, and it is probably significant that during the same year van Dyck should also have published a lengthy and elaborate refutation of Spinozism by 1 the pious and eccentric physician ]. F. Helvetius. Spinoza's name was omitted from the title-page, possibly because the editor or publisher thought that his reputation as an atheist might prejudice the sale of the booklet, and it was not until 1860 that the Amsterdam bookseller Frederik Muller (1817-1881) identified him as its author. (shrink)

Ever since Darwin, scholars have noted that cultural entities such as languages, laws and theories seem to evolve through variation, selection and replication. These essays consider whether this comparison is just a metaphor.

Michael Bradie does not share Blackmore's enthusiasm for the ‘new science of memetics’.

This original and provocative study tells the story of American literary history from the perspective of its environmental context. Weaving together close readings of early American texts with ecological histories of tobacco, potatoes, apples and honey bees, Michael Ziser presents a method for literary criticism that explodes the conceptual distinction between the civilized and natural world. Beginning with the English exploration of Virginia in the sixteenth century, Ziser argues that the settlement of the 'New World' - and the cultivation (...) and exploitation of its bounty - dramatically altered how writers used language to describe the phenomena they encountered on the frontier. Examining the work of Harriot, Grainger, Cooper, Thoreau and others, Ziser reveals how these authors, whether consciously or not, transcribed the vibrant ecology of North America, and the ways that the environment helped codify a uniquely American literary aesthetic of lasting importance. (shrink)

In what is probably the most arresting of all the textual developments of the Saturnalian dialogues, the reader’s emotional identification with the voice of rage and thwarted rebellion is ever more thoroughly compelled by the structure and tone of succeeding works, at the same time that the dangers of that role, both for its bearer and for others, are ever more explicitly argued. Readers of Le Neveau de Rameau are not forced by the inner logic of the text to choose (...) between Moi and Lui, and they can find in each a welcome counterbalance to and relief from the demands of the other. But in Notes from Underground the “gentlemen-readers” have nothing left to offer us, and the novel makes it impossible to feel anything less than the same contempt for their platitudes that the Underground Man himself flaunts. The clearest index of the development I am tracing is the formal shift from Diderot’s dialogue proper to Dostoyevski’s first-person novel, but this mutation is itself already a consequence of a more indirect and disturbing cause. Dostoyevski, in the famous cry of The Possessed, was certain that “‘the fire is in the minds of men and not in the roofs of houses’”;9 he believed that only the prior corruption of Russia’s intelligentsia, their eager surrender to the lure of conspiracy and violence, could have led so many of them to the acts of senseless catastrophe, fueled by ressentiment, false pride, and incoherent utopian fantasies, marks all of his most important post-Siberia political and cultural writings.10 9. Dostoyevski, The Possessed, trans. Garnett , p. 533.10. In The Brothers Karamazov, Dostoyevski explicitly states that the future revolution will be made by the Smerdyakovs. In the chapter “Over the Brandy,” for example, Ivan tells his father that Smerdyakov is “a prime candidate” to initiate a revolutionary uprising . Michael André Bernstein is professor of English and comparative literature at the University of California, Berkeley. He is the author of The Tale of the Tribe: Ezra Pound and the Modern Verse Epic and a book of poetry. His most recent contribution to Critical Inquiry is “‘O Totiens Servus’: Saturnalia and Servitude in Augustan Rome”. (shrink)

In 1939, under pressure to take a more definitive political position, the editors of the literary journal Scrutiny, under the leadership of F. R. Leavis, convened a symposium titled “The Claims of Politics,” on the question of whether political advocacy had a place in a journal dedicated to literature and the arts. This remains a salient question to the present day. This paper considers the circumstances that led to the symposium and specifically considers the contribution of conservative political philosopher (...) class='Hi'>Michael Oakeshott and his position that the introduction of politics into the arts would serve neither well. (shrink)

Ce texte a déjà paru dans S. Efimova und M. Gamper, Prosa Prose : Geschichte, Poetik, Theorie, Berlin/Boston, De Gruyter, 2021. Nous remercions Michael Gamper ainsi que les éditions De Gruyter de nous avoir donné l'autorisation de le reproduire sur RHUTHMOS. Am 13. Juli 1876 schreibt Theodor Storm an Wolfgang Petersen und reagiert in seinem Brief auf dessen Kritik an seiner Erzählung Aquis Submersus : „Ich bin sonst immer ziemlich besorgt, nicht in Versr[h]ythmus zu verfallen, und sehe - Poétique (...) et Études littéraires – GALERIE – Nouvel article. (shrink)

Michael Kelly is the author of 68 entries altogether. The New Oxford Companion to Literature in French is far more than a simple revision of the original Oxford Companion to French Literature, published in 1959, and described by The Listener as the `standard work of reference for English-speaking enquirers into French literature'. As the change in title implies, this completely new work presents an authoritative guide not only to ten centuries of literature produced in the territory now called France, (...) but also to the rich literary output of other French-speaking countries around the world. The scope of the Companion is deliberately open and inclusive, challenging and extending the traditional canon. Literature is understood in a broad sense, ranging from strip cartoon and pamphlet to tragedy and epic, and particular attention is devoted to francophone writing from outside France. Written by an international team of specialists, entries cover individual authors and works - over 3,000 of them - from the troubadours to Césaire, and from La Princesse de Clèves to La Vie mode d'emploi. Each is discussed in detail within their historical, cultural, and intellectual context. Among the new features of the Companion are the substantial essay-entries, reflecting up-to-date scholarship and theoretical debates on topics such as: - literary movements and genres - historical subjects such as chivalry, or Occupation and Resistance in wartime France - movements of thought from Scholasticism to feminism - linguistic topics - the sciences - the arts and media, including opera, cinema, and press. (shrink)

This book shows how, on the basis of a phenomenological account of knowledge, values, and intersubjectivity, Max Scheler defends the objective structure of being and value and the distinctiveness of the Other against mechanistic attempts to ...

In the first part of our mini-series on moral education, Michael Hand considers whether schools should be involved in trying to make children moral.

Marvin is a contract hog farmer in Iowa. He owns his land, his barn, his tractor, and his animal crates. He has seen profits drop steadily for the last twenty years and feels trapped. Josh is a dairy farmer on a cooperative in Massachusetts. He doesn’t own his cows, his land, his seed, or even all of his equipment. Josh has a healthy income and feels like he’s made it. In The Food Sharing Revolution, Michael Carolan tells the stories (...) of traditional producers like Marvin, who are being squeezed by big agribusiness, and entrepreneurs like Josh, who are bucking the corporate food system. The difference is Josh has eschewed the burdens of individual ownership and is tapping into the sharing economy. Josh and many others are sharing tractors, seeds, kitchen space, their homes, and their cultures. They are business owners like Dorothy, who opened her bakery with the help of a no-interest, crowd-sourced loan. They are chefs like Camilla, who introduces diners to her native Colombian cuisine through peer-to-peer meal sharing. Their success is not only good for aspiring producers, but for everyone who wants an alternative to monocrops and processed foods. The key to successful sharing, Carolan shows, is actually sharing. He warns that food, just like taxis or hotels, can be co-opted by moneyed interests. But when collaboration is genuine, the sharing economy can offer both producers and eaters freedom, even sovereignty. The result is a healthier, more sustainable, and more ethical way to eat. (shrink)

The cosmology of Charles Peirce has traditionally been amongst the least celebrated aspects of his thought. It is typically considered far too anthropomorphic to be a serious contribution to our understanding of the evolution of reality. While this anthropomorphism may or may not disqualify the cosmology from serious scientific consideration, it is possible that the cosmology does offer philosophical insights about the very human experience that inspired it. In this paper I offer a “reclaiming” of the Peircean cosmology. My intent (...) is to look to the Peircean cosmology not for insights about the growth of the cosmos as such, but for insights about the growing self. Specifically, the paper attempts to apply Peirce’s thoughts about abduction and the growth of cosmic ideas to the growth of the self. Taking cue from Peirce’s three-fold distinction between models of evolutionary growth in “Evolutionary Love,” I contrast authentic growth of the self with two models of degenerate growth. (shrink)

In the third act of his journey, Michael McLeod, a beloved physician and professor emeritus of medicine at Duke University, has shown why he's an even more beloved professor of life. In a manner that is clear, practical, and inspiring, this book is an invitation to grow and flourish during what can be one of the most challenging periods in our lives. McLeod demonstrates his courage to share his journey and his willingness to learn from his medical students and (...) from the participants in his conscious aging workshops. As you read his words, you can learn alongside this respected elder. He has put together a powerful guide for living your life fully. (shrink)

Deforming American Political Thoughtoffers an alternative to the dominant American historical imagination, treating issues that range from the nature of Thomas Jefferson's vision of an egalitarian nation to the persistence of racial inequality. Presenting multifaceted arguments that transcend the myopic scope of traditional political discourses, Michael J. Shapiro summons disparate disciplines and genres - architecture, crime stories, novels, films, and jazz/blues music to provide approaches to the comprehension of diverse facets of American political thought from the founding to the (...) present. The book's various investigations disclose that there have always been dissenting voices, articulated in diverse genres of expression that cast doubt on the moral purpose and exceptionalism of the American mind. This highly anticipated updated second edition features a preface focusing on aesthetic theory and the contributions of artistic genres for political analysis, and a completely new chapter on critical thinking about the US western and urban encounters afforded by the two HBO series, Deadwood and The Wire respectively. (shrink)

In recent years, embodied cognitive agents have become a central research focus in Cognitive Science. We suggest that there are at least three aspects of embodiment| physical, social and temporal|which must be treated simultaneously to make possible a realistic implementation of agency. In this paper we detail the ways in which attention to the temporal embodiment of a cognitive agent (perhaps the most neglected aspect of embodiment) can enhance the ability of an agent to act in the world, both in (...) itself, and also by supporting more robust integrations with the physical and social worlds. (shrink)