At times, radical theory can propose a singular story of the nature of power, suggesting that it must either be taken or abolished. This then becomes intertwined with a pedagogical strategy of recruitment, whereby others are encouraged to share in this ideological framework and the political practices based upon it. In this article, we propose an alternative based on practices of freedom and the role of love in subverting interdependent patterns of normativity and hierarchy. Bringing together anarchist, feminist, and queer (...) theories alongside authoethnographic accounts from classrooms and other spaces of pedagogy, we highlight the value of a multiplicity of stories, of telling stories and doing roles differently, and of releasing stories for the immediacy of connection. (shrink)

Knowledge representation and reasoning (KRR) is a fundamental area in artificial intelligence (AI) research, focusing on encoding world knowledge as logical formulae in ontologies. This formalism enables logic-based AI systems to deduce new insights from existing knowledge. Within KRR, description logics (DLs) are a prominent family of languages to represent knowledge formally. They are decidable fragments of first-order logic, and their models can be visualized as edge- and vertex-labeled directed binary graphs. DLs facilitate various reasoning tasks, including checking the satisfiability (...) of statements and deciding entailment. However, a significant challenge arises in the computation of models of DL ontologies in the context of explaining reasoning results. Although existing algorithms efficiently compute models for reasoning tasks, they usually do not consider aspects of human cognition, leading to models that may be less effective for explanatory purposes. This paper tackles this challenge by proposing an approach to enhance the intelligibility of models of DL ontologies for users. By integrating insights from cognitive science and philosophy, we aim to identify key graph properties that make models more accessible and useful for explanation. (shrink)

This book explores the concept of Life from a range of perspectives. Divided into three parts, it first examines the concept of Life from physics to biology. It then presents insights on the concept from the perspectives of philosophy, theology, and ethics. The book concludes with chapters on the hermeneutics of Life, and pays special attention to the Biosemiotics approach to the concept. The question 'What is Life?' has been deliberated by the greatest minds throughout human history. Life as we (...) know it is not a substance or fundamental property, but a complex process. It is not an easy task to develop an unequivocal approach towards Life combining scientific, semiotic, philosophical, theological, and ethical perspectives. In its combination of these perspectives, and its wide-ranging scope, this book opens up levels and identifies issues which can serve as intersections for meaningful interdisciplinary discussions of Life in its different aspects. The book includes the four plenary lectures and selected, revised and extended papers from workshops of the 14th European Conference on Science and Theology (ECST XIV) held in Tartu, Estonia, April 2012. (shrink)

This book offers a penetrating analysis of issues raised by the perennial question, 'Are We Special?' It brings together scholars from a variety of disciplines, from astronomy and palaeontology to philosophy and theology, to explore this question. Contributors cover a wide variety of issues, including what makes humans distinct from other animals, the possibilities of artificial life and artificial intelligence, the likelihood of life on other planets, and the role of religious behavior. A variety of religious and scientific perspectives are (...) brought to bear on these matters. As a whole, the book addresses whether the issue of human uniqueness is one to which sciences and religions necessarily offer differing responses. (shrink)

This volume examines emotions and emotional well-being from a rich variety of theological, philosophical and scientific and therapeutic perspectives. To experience emotion is a part of being human; but what are emotions? How can theology, philosophy and the natural sciences unpack the nature and content of emotions? This volume is based on contributions to the 15th European Conference on Science and Theology held in Assisi, Italy. It brings together contributions from scholars of various academic backgrounds from around the world, whose (...) individual insights are made all the richer by their juxtaposition with those from experts in other fields, leading to a unique exchange of ideas. (shrink)

Politische Strukturen im Guptareich. By Fred Virkus. Asien- und Afrika-Studien der Humboldt-Universität zu Berlin, vol. 18. Wiesbaden: Harrassowitz Verlag, 2004. Pp. x + 319. €78. The Archaeology of Hindu Ritual: Temples and the Establishment of the Gods. By Michael Willis. Pp. xiv + 375. Cambridge: caMBridge university Press, 2009. £50.

This contribution continues the comparison between ancient and modern beliefs on scientific cosmology which began in a previous article in this Journal. I begin with a brief survey of contemporary theories on Big Bang cosmology, followed by a study of the cosmological theories of the Presocratic thinker Pherecydes of Syros. The second part of my paper studies the ramifications of the basic Platonic principle that bonum est diffusivum sui. I begin by studying the vicissitudes of this theory in the Patristic (...) thought of Origen, the Arians, and Athanasius. Following Willy Theiler, I suggest that similarities between the views of Origen and the Neoplatonist philosopher Porphyry of Tyre may be traceable to Plotinus' teacher Ammonius Saccas. Finally, following Endress, I study the way the Arabic translation of some propositions from Proclus' Elements of Theology were accompanied by interpolated glosses derived from the Christian Neoplatonist John Philoponus, which were designed to make Proclus' thought more acceptable to a creationist, Monotheistic belief system such as Islam. Philoponus' theories of instantaneous creation were taken up, thanks to al-Kindi, by the Neoplatonica Arabica, whence they exerted an important influence on the development of Islamic thought. An Appendix of texts with translation and bibliography completes the article. (shrink)

In the target article, Crespi & Badcock (C&B) propose a novel hypothesis based on observations that a large set of phenotypic traits exhibit diametrically opposite phenotypes in autism-spectrum versus psychotic-spectrum conditions. They propose that development of these conditions is mediated in part by alterations in This hypothesis is based on the model of the Prader-Willi and Angelman syndromes. The authors have produced a masterful discussion of the differences between psychosis and autism. Of course, another article could be written on the (...) similarities. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Literature 27.2 (2003) 284-303 [Access article in PDF] Accidental Art:Tolstoy's Poetics of Unintentionality Michael A. Denner I ART'S ABILITY TO INFECT another with an emotion, the concept that has come to be probably the most readily identified catchphrase in What Is Art? (though it crops up in his earlier writings on art), derives from L. N. Tolstoy's dynamic identity claim about art: we know an artist (...) has created a genuine work of art when he "hands on to others feelings he has lived through, and that others are infected by these feelings and also experience them." 1 "What is art?" is then a taxonomical question, and, according to Tolstoy, art is identifiable from non-art not by some set of external characteristics—the way, say, Aristotle categorized animals in his natural history—rather art is recognizable by its function, by what it does. In this sense art is like a tool: A given thing is art because it performs a certain task, much as one might claim a screwdriver is anything that sets and removes screws, regardless of its external characteristics. Tolstoy, in fact, repeatedly refers to art as "orudie," "a tool," or even "a weapon."It is worth noting from the outset that this metaphor of contagiousness is one of sublimated violence. For its passive "perceiver" (Tolstoy's characteristic term for the consumer of art), art amounts to irresistible, surreptitious emotional manipulation by an external entity. Tolstoy is ever attentive to the underlying meanings of the words he chooses, and I think he means to emphasize the latent, etymological meaning of the zarazit', to infect, the root of which is razit', to strike, a military term that likely resonated with Tolstoy, a war veteran. 2 Etymological arguments aside, Tolstoy makes explicit the psychological violation that goes hand-in-hand [End Page 284] with the experience of a work of art in a diary entry from a period of work on an earlier variant of What Is Art?: "One must hone the artistic work so that it penetrates. To hone a work means to make it perfect artistically, in which case it will pierce through the indifference...." 3 In an earlier version of the essay, Tolstoy offers "hypnotism" as a synonym for infection (p. 53).With its ability to "penetrate" through indifference and colonize, willy-nilly, the other, art accomplishes directly and immediately what no amount of rational argument could accomplish: "Art is differentiated from the activity of rational activity, which demands preparation and a certain sequence of knowledge (so that one cannot learn trigonometry before knowing geometry), by the fact that it acts on people independently of their state of development and education, that the charm of a picture, of sounds, or of forms, infects any man whatever his plane of development" (p. 178).The effect of art does not depend on some graduated, sequential process as it does for rational activity: art's infectiousness is immediate and irresistible. According to What Is Art?, the summum bonum of art's infectiousness, its best use, but notably not its only, is bringing about the Kingdom of God by effecting a change in the psychology of all the individuals who experience it. "Religious art," Tolstoy's supreme category of art, surmounts the (ultimately illusory for Tolstoy) individuality of the perceiver by inducing in him or her an emotional union with the artist and all others who have experienced the work of art, thereby inducting all perceivers into the universal collective of humankind: "In this freeing of our personality from its separation from other people, from its isolation, in this uniting of personality with others, lies the chief characteristic and the great attractive force of art" (p. 228). Art is a sacrament and the artist a priest of sorts.It is often said, even by those who have read the work, that Tolstoy "rejected" art in the last decades of his life, and What Is Art? is often cited as evidence. Granted, much of the book excoriates much of the art of the ages, but one must not... (shrink)

If racism is America’s original sin, it is also one of America’s most pressing contemporary problems. Indeed, Edwards’ recent research suggests that even intentionally multi-racial congregations often reproduce and reinforce white hegemony rather than undermine it. In this article, I first bring Edwards’ sociological research into dialogue with the theological critiques of racism within the ecclesia raised by Jennings and Sanders. I then offer a theological interpretation of 1 Corinthians 11:17–12:26 from the social location of American multi-racial churches subject to (...) and complicit with racism for the purpose of those churches’ missional embodiment of an alternative politics. I argue that Paul critiques the church for gathering in ways more Corinthian than Christian. The solution is for the church to rearrange its communal life together in line with the eschatological ‘logic of the cross’. Such a cruciform community affords greater honor within the ecclesia precisely to those who lack it in the broader culture. In the concluding section, I consider how contemporary multi-racial churches might live out this ‘militant, reconciling ecclesiology’ today. (shrink)

Alan Richardson, one of the editors of the present volume, dryly remarks in a footnote to the introduction: “Logical empiricism remains alive in philosophical memory chiefly by the significance of its death.” I think that this pertinent paradox can be enlarged to generally characterise the relation of present-day philosophy of science to logical empiricism : the more philosophy of science has struggled in the past to distance itself from central tenets of the movement of LE, the more it had to (...) realise how close and how indebted it remains to LE and how much “post-positivism” itself willy-nilly keeps its spirit alive. Thus, there is the growing feeling that the identity of today’s philosophy of science is much more closely tied to LE, many manifestations to the contrary notwithstanding. The renewed interest in LE that has resulted from this insight must necessarily have lead to repercussions also on the appraisal of LE as a philosophical position. The once almost unanimous and rash condemnation of LE in the sixties and seventies is today followed by a prudent and broad-minded second look that tries to do fuller justice to the historical background and development. One can understand that for some of those who take the foregoing considerations seriously the news of LE’s death seems to be a little premature. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Ethics CommentaryMichael Robertson, Senior Research FellowThe French philosopher Michel Foucault once recounted the story of the English King, George III, being restrained by his guards at the direction of his physician Dr. Willis. King George, presumably deranged by a psychotic mania consequent upon porphyria, was incapable of self-rule and his power was usurped by the medical profession in an act of coercion tantamount to treason. This for Foucault (...) was a profound metaphor of psychiatric power.1The plight of Mdm. W yokes the two most emotive issues in psychiatry — involuntary treatment and the administration of ECT. Whilst only utilised at an extremity of clinical practice, both of these are the most misunderstood of actions performed by the psychiatric profession. Yet, in many circumstances, they are life-saving.In essence, we are confronted with a profoundly depressed woman, whose illness is seemingly resistant to first line treatment and poses a serious, credible risk of harm. Most psychiatrists would regard this as somewhat of a psychiatric emergency. We are informed that Mdm. W’s family has transcended any cultural taboos about mental illness and is engaged in her care, has an extensive lived experience of her severe mood disorder and accepts, indeed welcomes, the use of ECT to terminate a severe episode of depression. In the course of a psychotic depression, Mdm. W is suffering profound distress and presents a risk of either suicide or serious medical complications if the episode persists. Despite the minimal discomfort during the actual administration of ECT, Mdm. W’s distress will be compounded by the further restraint needed to prevent from her eating and drinking prior to anaesthesia.It is difficult to know what Mdm. W’s experience of this situation would [End Page 230] be. Through the prism of her disturbed mental state, with its derangements in thinking, cognitive functioning and apprehension of reality, she would likely experience the situation as one of fear or terror; she would likely interpret ECT and the enforced restriction of oral intake prior to the procedure as punitive — further evidence of her “sins”, reinforcing her delusional guilt and nihilism. Yet to speak to Mdm. W in circumstances of euthymia or normal mood, where such derangements no longer occur, might reveal an utterly different perspective on the situation. Like many people with episodic mental illnesses, Mdm. W might, when such a scenario was put to her, consent to future treatment with ECT without equivocation. Indeed, many patients with bipolar disorder formulate advance directives in regard to the specific management of their possible future episodes of illness.If the clinical and legal aspects of this situation are so clear, why is there a sense of a dilemma in the realm of clinical ethics? Beyond the emotive nature of the situation, we see a deeply distressed woman being provided potentially life-saving treatment, which is being denied to her by the profound impairments of insight and judgement consequent upon her illness.In Singapore, such detention and enforced treatment under the Mental Capacity Act (2010) applies to a person with a mental illness or disorder who lacks capacity to make decisions in their own best interests based upon impairment of mind or brain. This would be considered a “capacity” based mental health law. In other jurisdictions, the legal test and evidentiary justification for such care may be predicated upon risk of harm to self or others. In either setting, Mdm. W’s clinical situation provides adequate legal justification for such enforced care.The moral justification of such laws falls into two general categories — the “risk” argument and the “capacity” argument. In mental health legislation, the “harm principle”, as first elaborated in John Stuart Mill’s On Liberty,2 is usually defined in terms of the construct of “risk”. Risk is a term that has multiple meanings in different disciplinary contexts, although all approaches to “risk” attempt to apply knowledge to an area of uncertainty.3 The notion of “risk assessment” is usually considered as the process of categorising individuals by their perceived likelihood of causing serious harm to themselves or harm to others. In the insurance industry, actuarial assessment is a mathematical discipline aimed at computing a probability of adversity... (shrink)

Willie James Jennings contends that the goal of whiteness is the creation and preservation of segregated space. For Jennings, whiteness, as well as upholding perceived notions of white normativity, is a way of being in the world, an imagined reality made real by our movement in physical space which destroys the identity-forming connections between communities and land. In this article I bring together Pope Francis’s reflections on the globalised economy in Laudato Si’ with the critiques of James H. Cone and (...) Jennings to demonstrate the horrific harm of whiteness on marginalised people groups and the land itself. To resist the building project of whiteness, therefore, requires attention to our relationship with land. At this point I turn more readily to the land of England, offering the beginnings of a theology of place given the substantial land holdings of the Church of England. I close by asking whether the Church of England can be trusted to use its land to dismantle whiteness given its troubling colonial history in relation to land use. (shrink)

Willie Horton probably cost Michael Dukakis the American presidency. Before running, Dukakis served for ten years as governor of Massachusetts and was one of the most vociferous opponents of the death penalty. He also thought prisons to be primarily tools for education and rehabilitation. Dukakis wished the penal system would restore to criminals their lost or forfeited humanity and prepare convicts for a “return to the community”; under his administration, state prisons' inmates were allowed home leaves. Horton failed to (...) return from one of those leaves. Instead, he raped a woman. This is what can be expected when soft-hearted liberals…. (shrink)

Michael Smith has written a series of seminal essays about the nature of belief and desire, the status of normative judgment, and the relevance of the views we take on both these topics to the accounts we give of our nature as free and responsible agents. This long awaited collection comprises some of the most influential of Smith's essays. Among the topics covered are: the Humean theory of motivating reasons, the nature of normative reasons, Williams and Korsgaard on internal (...) and external reasons, the nature of self-control, weakness of will, compulsion, freedom, responsibility, the analysis of our rational capacities, moral realism, the dispositional theory of value, the supervenience of the normative on the non-normative, the error theory, rationalist treatments of moral judgment, the practicality requirement on moral judgment and non-cognivist. This collection will be of interest to students in philosophy and psychology. (shrink)

The Vitruvian Man is a metaphor for the “ideal man” by feminist posthuman philosopher Rosi Braidotti (2013) as a proxy for eurocentric humanist ideals. The first half of this paper extends Braidotti's concept by thinking about the metaphor of the “ideal nurse” (Vitruvian nurse) and how this metaphor contributes to racism, oppression, and burnout in nursing and might restrict the professionalization of nursing. The Vitruvian nurse is an idealized and perfected form of a nurse with self‐sacrificial language (re)producing self‐sacrificing expectations. (...) The second half of this paper looks at how regulatory frameworks (using the example of UK's Nursing and Midwifery Council Code of Conduct) institutionalize the conditions of possibility through collective imaginations. The domineering expectations found within the Vitruvian nurse metaphor and further codified by regulatory frameworks give rise to boredom and burnout. The paper ends by suggesting possible ways to diffract regulatory frameworks to practice with affirmative ethics and reduce feelings of self‐sacrifice and exhaustion among nurses. (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 was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. 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. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. 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)

What we might usefully call “playing full-stop” and playing games plausibly figure in a well-lived life. Yet there are reasons to worry that the two not only do not naturally go hand in hand, but are in fact deeply opposed. In this essay I investigate the apparent tension between playing full-stop and playing competitive games. I argue that the nature of this tension is easily exaggerated. While there is a psychological tension between simultaneously engaging in earnest competitive game play and (...) playing fullstop, there is no logical contradiction between the two. Somewhat surprisingly, seeing how this tension is best understood teaches us something about the nature of willing an end and the “guise of the good.” With a resolution of the apparent tension between playing full-stop and playing competitive games, I turn to the practical worry that playing competitive games is destructive precisely for the very reasons it is opposed to playing full-stop. Here I develop a positive proposal to mitigate the tension between playing full-stop and playing competitive games. This proposal draws on the idea of “striving play” as recently developed by Thi Nguyen and some ideas from classical Stoicism. (shrink)

Leibniz states that 'metaphysics is natural theology', and this is especially true of his metaphysics of modality. In this book, Michael V. Griffin examines the deep connection between the two and the philosophical consequences which follow from it. Grounding many of Leibniz's modal conceptions in his theology, Griffin develops a new interpretation of the ontological argument in Leibniz and Descartes. This interpretation demonstrates that their understanding God's necessary existence cannot be construed in contemporary modal logical terms. He goes on (...) to develop a necessitarian interpretation of Leibniz, arguing that Leibniz, like Spinoza, is committed to the thesis that everything actual is metaphysically necessary, but that Leibniz rejects Spinoza's denial of God's moral perfection. His book will appeal to scholars of early modern philosophy and philosophers interested in modal metaphysics and the philosophy of religion. (shrink)

Related Works: Part I: Michael Zakharyaschev. Canonical Formulas for $K4$. Part I: Basic Results. J. Symbolic Logic, Volume 57, Issue 4 , 1377--1402. Project Euclid: euclid.jsl/1183744119 Part III: Michael Zakharyaschev. Canonical Formulas for K4. Part III: The Finite Model Property. J. Symbolic Logic, Volume 62, Issue 3 , 950--975. Project Euclid: euclid.jsl/1183745306.

English summary: A liberal market society is often critized as being a society in which morality and virtues are crowded out by increasing egoism and utility-maximization. Michael Baurmann develops quite a different picture. He shows that anonymous market-relations and competition are by no means the only traits of a liberal society. Freedom of cooperation and association is one of its main characteristics as well. This freedom lays the fundament for the emergence of moral commitment and civil virtues which are (...) needed to provide the public goods a free society is based on - in particular the limitation of state power by the rule of law. Close German description: Es ist der beste deutsche Beitrag zur theoretischen Soziologie, den ich seit langer Zeit gelesen habe.Erich Weede in Kolner Zeitschrift fur Soziologie und Sozialpsychologie 1996, S. 762Der Gedankengang des Buches ist klar und uberzeugend. Insbesondere die Passagen daruber, was universalistische Normen auszeichnet, und uber die Bedingungen, unter denen die Orientierung an universalistischen Normen gelernt werden kann, verdienen es, sozialwissenschaftliches Gemeingut zu werden.Reinhard Zintl in Associations 1998, S. 294 f.Das Buch von Baurmann entwickelt mit Bedacht und auf hohem Niveau einen rechts- und staatstheoretischen, soziologisch fundierten Losungsvorschlag fur eine aktuelle, viel diskutierte Problematik.... Gegenuber manchen modischen Verfallszenarien wirkt der Ansatz Baurmanns... erfrischend und ermutigend...Gerhard Dilcher in Neue Juristische Wochenschrift 1998, S. 3692Dem, der die okonomische Theorie der sozialen Ordnung auf der Hohe ihrer Leistungsfahigkeit erleben mochte,... wird mit diesem ausgeklugelten Festival des Kontrafaktischen viel geboten.Wolfgang Kersting in Frankfurter Allgemeine Zeitung vom 29.4.1997, S. 12. (shrink)

Conferência proferida em 1972 na Universidade do Sul da Flórida, em Tampa, sob o título A Revolution in Values. Publicado pela primeira vez em 1973 (HMA, 468.01) no volume Political Ideologies, organizado por James A. Gould e Willis H. Truitt. A tradução atual foi feita a partir da versão em alemão: Marcuse, Herbert. Eine Revoltion der Werte. In: Marcuse, Herbert. Nachgelassene Schriften. Das Schicksal der bürgerlichen Demokratie, organizada por Peter-Erwin Jansen e traduzida do inglês para o alemão por (...) class='Hi'>Michael Haupt. Lüneburg: Zu Klampen, 1999, p. 135-144. (shrink)

Some philosophers of education think that there is a pedagogically informative concept of training that can be gleaned from Wittgenstein's later writings: training as initiation into a form of life. Stickney, in 'Training and Mastery of Techniques in Wittgenstein's Later Philosophy: A response to Michael Luntley'takes me to task for ignoring this concept. In this essay I argue that there is no such concept to be ignored. I start by noting recent developments in Wittgenstein scholarship that raise serious issues (...) about how we should handle the translation of Arbrichtung and arbrichten. I then concentrate on the substantive philosophical issues about the very idea that training can have a pedagogically productive role in education. I show that what work training does is a function of the prior skill set of the trainee. This means that we have to endorse some form of rationalism and acknowledge that the learner can only respond to training if they already possess sufficient mental equipment to generate the appropriate responses. (shrink)

On Humour and the Comic in the Hebrew Bible. Edited by Y. T. Radday and A. Brenner.The Trouble With Kings: The Composition of rhe Book of Kings in the Deuteronomistic History. By Steven L. McKenzie.Sacred Space: An Approach to the Zheology of the Epistle to the Hebrews. By Marie E. Isaacs.Fourth Ezra: A Commentary on the Book of Fourth Ezra. By Michael Edward StonePaul the Convert: iShe Apostolate and Apostasy of Saul the Pharisee. By Alan F. Segal.Creative Biblical Exegesis: (...) Christian and Jewish Hermeneutics through the Centuries. Edited by Benjamin Uffenheimer and Henning Graf Reventlow.The Hope of the Early Church: A Handbook of Patristic Escharology. By Brian E. Daley.The Emergence of the Laity in the Early Church. By Alexandre Faivre, translated by David Smith.Pastoral Life and Practice in the Early Church. By Carl A. Volz.The Making of the Creeds. By Frances Young.La correzione fratenia in s. Agosrino. By Agostino Clerici.Beaup and Revelation in the Thought of St Augustine. By Carol Harrison.Grace, Politics and Desire. Edited by Hugo Meynell.Boerhius and Aquinas. By Ralph McInerny.The Weight of Glory. A Vision and Practice for Christian Faith: The Future of Liberal Theology. Edited by D. W. Hardy and P. H. Sedgwick.Atonenrent and Incarnation. By Vernon White.Tragic Method and Tragic Theology: Evil in Contemporary Drama and Religious Thought. By L. D. Bouchard.Parmenides of Elea, Fragments: A Text and Translation, with an Introduction. By David Gallop.Language, Thought and Falsehood in Ancient Greek Philosophy. By Nicholas Denyer.Weakness of the Will. By Justin Gosling.Knowledge and the Sciences in Medieval Philosophy. Vol. I, edited by Monica Asztalos, John E. Murdoch and Ilkka Niiniluoto.Episcopal Power and Norenrine Sociev. 1000–1320. By George W. Dameron.Matins, Lauds and Vespers for St David's Day. By Owain Tudor Edwards.More's ‘Utopia’. By Dominic Baker‐Smith.Frontiers of Heresy: The Spanish Inquisitionfrom the Basque Lands to Sicily. By William Monter.Inquisition and Society in the Kingdom of Valencia, 1478–1834, By Stephen Haliczer.The Fear of Hell: Images of Damnation and Salvation in Early Modern Europe. By Piero Camporesi, translated by Lucinda Byatt.Lucrecia's Dreams: Politics and Prophecy in Sixteenth‐Centun Spain. By Richard L. Kagan.Heresy and Mysticism in Sixteenth‐Century Spain: The Alumbrados. By Alastair Hamilton.Japan's Encounter with Christianiry: The Catholic Mission in Pre‐Modern Japan. By Neil S. Fujita.Galileo, Bellannine and the Bible. By Richard J.Augustine Baker's Inner Light: A Study in English Recusant Spirituality. By James Gaffney.The Prorestarit Evaqelical Awakening. By W. R. Ward.The Study of Anglicanism. Edited by Stephen Sykes and John Booty.The Anglican Tradition: A Handbook of Sources. Edited by G. R. Evans and J. Robert Wright.The Restoration Church of England, 1646‐1689. By John Spurr.Awash in a Sea of Faith: Christianizing the American People. By Jon Butler.A Woman Styled Bold: The Life of Cornelia Connelly, 1809–1879. By Radegunde Flaxman.Cane Ridge: America's Pentecost. By Paul K. Conkin.Revivalism and Social Change: Christianio, Nation Building and the Market in the Nineteenth‐Century United States. By George M. Thomas.Church and State: The English Experience. By Adrian Hastings.Evelyn Underhill: Artist of the Infinite Life. By Dana Greene.Northern Ireland: Fairh and Faction. By Maurice Irvine.The Tragedy of Belief: Division, Politics, arid Religion in Ireland. By John Fulton.Shattered Vows: Exodus from the Priesthood. By David Rice.Making Saints: Inside the Vatican: Who Become Saints, Who Do Not, and Why. By Kenneth L. Woodward.Ecclesiae Memoria: Miscellanea in onorr del R. P. Josef Metzler, O. M. I. Edited by Willi Henkel. (shrink)

Michael A. PetersBeijing Normal UniversityThe ancient concept of ‘self-cultivation’ with its roots in Confucianism and Hellenistic philosophy can also be utilised as tool for understanding the prac...

To most people it seems obvious that there are major mental differences between ourselves and other species, but there is considerable debate over exactly how special our minds are, in what respects, and which were the critical evolutionary events that have shaped us. Some researchers claimlanguage as a solely human, even defining, attribute, while others claim that only humans are truly conscious. These questions have been explored mainly by archaeologists and anthropologists until recently, but this volume aims to show what (...) psychologists have to say on the evolution of mind. The book begins with a thorough overview of what is known of the non-primate mind and its evolution. Following this, an international range of experts discuss in temporal sequence the human mind at various stages of evolution, beginning with the pre-hominids of 20 million years ago and ending withcontemporary human behaviour. Accessible to students and researchers alike in psychology, anthropology, evolution, archaeology, and ethology, The Descent of Mind provides a range of provocative answers to the timeless question of what it means to be human. (shrink)

This article makes a contribution to interface criticism through the notion of chrono-design: the deliberate shaping of experiences of temporality and time through contemporary software techniques and digital technologies. This notion is articulated through discussions of network optimisation, user experience design, behavioural tracking, Hansen’s work on 21st-century media and Hayles’ framework of cognitive assemblages. In particular, the argument considers how contemporary user interfaces complicate conventional notions of the rational, self-reflexive subject by operating beyond consciousness at vast environmental dimensions and accelerated (...) micro-temporal speeds. These conditions, we argue, provide opportunities for new forms of behavioural suspense and captivation best exemplified through the figure of the trap. The politics and aesthetics of captivation, accordingly, should be considered as central to any expanded ecology of cognition. The article then concludes with a short demonstration of experimental uses of chrono-design methods applied critically to political economies of user tracking and data capture as a prompt for further interdisciplinary applied research in this domain. (shrink)

This study uses evidence from the press and from the parliamentary record to examine the extent to which, and the ways in which, people involved in the public debate over laboratory experiments on human embryos in Britain during the 1980s drew on images from science fiction. It is shown that negative images from science fiction were used in the debate, but that these images could be transformed into resources for defending, as well as attacking, this form of scientific endeavor. It (...) is also shown that other fictional structures were present in the debate and that both sides relied heavily on fictional components to justify their competing appraisals of embryo research. (shrink)

Daniel, Michael E Review of: Martin Griver unearthed, by Odhran O'Brien, Strathfield, NSW: St Pauls, 2014, pp. 261, hardback, $39.95; paperback, $35.95.

Daniel, Michael E Review of: Wehrmacht priests: Catholicism and the Nazi war of Annihilation, by Lauren Faulkner Rossi, Cambridge, MA: Harvard University Press, 2015, pp. 255, hardback, $79.00.

"The collection of essays assembled in this volume constitute the bulk of the annual editorials I [Michael Freeden] penned as founder of the Journal of Political Ideologies and its editor for twenty-five years from 1996 to 2020"--Introduction page.