This article takes a fresh look at the Ardeners' muted group theory, originally applied in social anthropology and later taken up by the women's movement. The theory has wider applicability in aiding understanding of the communication processes between females and males but there is a need for a combination of disparate types of research extending the focus beyond mutedness as a structural product to the processes by which women are rendered mute, involving a broader analysis of the political, economic and (...) organizational context. The communications research arena is envisaged as one in which further work could be carried out. (shrink)

But still I think some account has to be given of the application of CM to tides and cannon balls etc. etc. It seems to me that Einstein's and Bohr's analysis was essentially correct: we make the connection, and thus apply the mathematical statements of CM to macroscopic features of the world about us, by constructing, within the mathematical framework,. macroscopic conglomerates of the elementary particles and fields that should have the general appearance of tides and billiard, looked at from (...) a distance, and that would respond to the probings of mathematical models of measuring devices, whose "pointers" we can see from afar, in the ways that waves and billiard balls do. I think a look at how CM has been used and applied since the time of Newton and Galileo shows that the mathematical theory is linked into our experiences of the world in this nonproblematic way, and that this correspondence at this nonproblematic level is part of classical mechanics in the broad sense in which it is understood by people who use it. (shrink)

This chapter argues that the best way for a non-naturalist to explain why the normative supervenes on the natural is to claim that, while there are some sui generis normative properties whose essences cannot be fully specified in non-normative terms and do not specify any non-normative sufficient conditions for their instantiation, there are certain hybrid normative properties whose essences specify both naturalistic sufficient conditions for their own instantiation and sufficient conditions for the instantiation of certain sui generis normative properties. This (...) is the only metaphysical explanation for supervenience on offer, the chapter argues, that can both clearly maintain the pre-theoretical commitments of non-naturalism, and provide a metaphysical explanation not just for supervenience, but for all metaphysical necessities involving natural and normative properties. (shrink)

(1996). Compatibilist semantics in metaphysics: A case study. Australasian Journal of Philosophy: Vol. 74, No. 1, pp. 117-134. doi: 10.1080/00048409612347101.

After nearly fifty years of mea culpas and explanatory additions, the biopsychosocial model is no closer to a life of its own. Bolton and Gillett give it a strong philosophical boost in The Biopsychosocial Model of Health and Disease, but they overlook the model’s deeply inconsistent position on dualism. Moreover, because metaphysical confusion has clinical ramifications in medicine, their solution sidesteps the model’s most pressing clinical faults. But the news is not all bad. We can maintain the merits of holism (...) as we let go of the inchoate bag of platitudes that is the biopsychosocial model. We can accept holism as the metaphysical open door that it is, just a willingness to recognize the reality of human experience, and the sense in which that reality forces medicine to address biological, psychological, and social aspects of health. This allows us to finally characterize Engel’s driving idea in accurate philosophical terms, as acceptance of consciousness in the context of medical science. This will not entirely pin down medicine’s stance on dualism, but it will position it clearly enough to readily improve patient care. (shrink)

We study generically stable measures in the local, NIP context. We show that in this setting, a measure is generically stable if and only if it admits a natural finite approximation.

Previous discussions of the evolution of the self have diverged greatly in their estimates of the date at which the capacity for self-thought emerged, the factors that led self-reflection to evolve, and the nature of the evidence offered to support these disparate conclusions. Beginning with the assumption that human self-awareness involves a set of distinct cognitive abilities that evolved at different times to solve different adaptive problems, we trace the evolution of self-awareness from the common ancestor of humans and apes (...) to the beginnings of culture, drawing upon paleontological, anthropological, biological, and psychological evidence. These data converge to suggest that that modern self-thought appeared just prior to the Middle-Upper Paleolithic transition, approximately 60,000 years ago.Recto running head: Evolution of the Self. (shrink)

Critical analysis of the commercialization and malpractice current in the profession of medicine.

Those who call themselves ‘scientific realists’ have been concerned to defend one or more of the following cluster of theses: The scientific enterprise’s primary goal is to discover a theory that correctly describes a mind-independent reality. Scientists believe that many of the central claims of current scientific theories correctly describe a mind-independent reality. Moreover, in forming such beliefs, they do not take themselves to be going beyond the bounds of science. If scientific activity continues, science will eventually succeed in providing (...) an account of mind-independent reality that is at least approximately true. Many of the central claims of current scientific theories correctly describe reality. Clearly, and are pieces of scientific sociology, in that they express judgements about the attitudes of scientists towards their theories, while and express judgements about the extent to which science is able to discover the way the world is. and the ‘Sociological Theses’ and the ‘Non-Sociological Theses’.) In this paper, I shall discuss what Bas van Fraassen’s work has to tell us about these claims. I shall argue that at best, he has pointed to one important respect in which defenders of scientific realism may have been on the wrong track. Such defenders have, historically, attempted to provide decisive reasons for believing one or more of the above theses. Van Fraassen has given grounds for thinking that no such rationally compelling reasons are to be had. But since that hardly implies that anyone who subscribes to either the Sociological or Non-Sociological Theses is irrational, it follows that van Fraassen’s polemic fails to undermine scientific realism in any serious way. Correspondingly, I shall argue that van Fraassen’s defence of an alternative to scientific realism, his so-called ‘constructive empiricism’, has only limited success. (shrink)

Pat White; Work-place Democracy and Political Education [1], Journal of Philosophy of Education, Volume 13, Issue 1, 30 May 2006, Pages 5–20, https://doi.org/10.

Arguing that psychologists and their predecessors have invariably relied on metaphors in articulation, the contributors to this volume offer a new "key" to understanding a critically important area of human knowledge by specifying the major metaphors.

About the extent of the trouble and the suitability of the remedies that have been advanced, there have been some differences of opinion; everyone, however, has recognized that there is something amiss in the lines 984–6. At the very least few would deny these difficulties: ξυνεμβ⋯λοιс is suspect. ψαμμ⋯αс must be regarded as seriously corrupt. χρ⋯νοс … παρ⋯βηсεν must be emended as a whole so that either the indispensable constituents of two complete clauses appear or ⋯πε⋯ disappears. ψαμμ⋯αс ⋯κ⋯τα παρ⋯ (...) and εὔχομαι δ᾽ ⋯ξ ⋯μ⋯с must be brought into metrical correspondence. (shrink)

A good account of normative reasons should explain not only what makes practical and epistemic reasons a unified kind of thing, but also why practical and epistemic reasons are substantively differ...

Pat White, John White; David Cooper's Illusions, Journal of Philosophy of Education, Volume 14, Issue 2, 30 May 2006, Pages 239–248, https://doi.org/10.1111/j.1.

Many meta-ethicists are alethists: they claim that practical considerations can constitute normative reasons for action, but not for belief. But the alethist owes us an account of the relevant difference between action and belief, which thereby explains this normative difference. Here, I argue that two salient strategies for discharging this burden fail. According to the first strategy, the relevant difference between action and belief is that truth is the constitutive standard of correctness for belief, but not for action, while according (...) to the second strategy, it is that practical considerations can constitute motivating reasons for action, but not for belief. But the former claim only shifts the alethist's explanatory burden, and the latter claim is wrong—we can believe for practical reasons. Until the alethist can offer a better account, then, I argue that we should accept that there are practical reasons for belief. (shrink)

Study of the Advaita system of Indian philosophy.

n the first of his three magisterial articles on the Agamemnon H. L. Ahrens showed that all the evidence then available best fitted the conclusion that τται derived from τνω and not from τω. Subsequently Ed. Fraenkel in his own note on the word reviewed and supplemented the evidence gathered by Ahrens, and expressed the view that Ahrens' ‘discussion, details apart, is final’; and there seems to be widespread agreement that on the linguistic side at least Ahrens' argument cannot be (...) refuted. If this means anything, it means that the sense of the word cannot be ‘unhonoured’ or ‘dishonoured’. Yet Denniston–Page in their commentary say that ‘”unhonoured” seems the only possible sense here’, and R. Fagles' recent translation, which generally rests on sound scholarship as well as poetic gifts, has ‘dishonored’. The principal reason for this persistent disagreement seems to be that the sense proposed by Ahrens for τται has been thought to have rather less plausibility than the linguistic considerations that appear to lead to it. (shrink)

: In response to John Lachs' December 2007 Presidential Address to the William James Society, this article elaborates upon James's concern about vision, identifies some of the roots of his interest in the inner experiences of others, expresses appreciation for the positive contributions of the address, questions a few of its assertions, relates its approach to that of others, and notes the continuing relevance of James's call for clearer and more appreciative insight into the inner lives and aspirations of others. (...) In all, it attempts to underscore the timely nature of Lachs' address, which serves as a useful reminder of the importance of each and every individual and of the close connection between the quality of life for one and all. (shrink)

My review of Cordelia Fine's new book, Delusions of Gender: How Our Minds, Society, and Neurosexism Create Difference: The gender wars take no prisoners. In 2005, suggesting that there might indeed be innate differences between men and women derailed the career of Harvard president Larry Summers. He reemerged, years later, as President Obama’s sometime finance guru). Meanwhile, a host of neuroscientists report differences between the brains of men and women that, they say, account for different abilities and career choices. Psychologist (...) and author Cordelia Fine disagrees with the neuroscientists. In Delusions of Gender: How Our Minds, Society, and Neurosexism Create Difference, she has no time for the "special powers" that pop brain science currently imputes to the female brain, reminding us that such claims were made long before the magnetic resonance imaging machine was invented. (shrink)

This chapter contains sections titled: Two Concepts of Experience The Matrix of Experience The Work of Thought Re‐Making Experience References.

Disordered sleep is strongly linked to future depression, but the reasons for this link are not well understood. This study tested one possibility – that poorer sleep impairs emotion regulation, which over time leads to increased depressive symptoms. Our sample contained individuals with a wide range of depression symptoms, who were followed clinically over six months and reassessed for changes in depressive symptom levels. As predicted, maladaptive ER mediated both cross-sectional and prospective relationships between poor sleep quality and depression symptoms. (...) In contrast, an alternative mediator, physical activity levels, did not mediate the link between sleep quality and depression symptoms. Maladaptive ER may help explain why sleep difficulties contribute to depression symptoms; implications for interventions are discussed. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Being Made Strange: Rhetoric Beyond RepresentationPat J. GehrkeBeing Made Strange: Rhetoric Beyond Representation. Bradford Vivian. Albany, NY: State University of New York Press, 2004. Pp. 229. $55.00.To call Being Made Strange an important contribution to our ongoing conversation about rhetoric and its philosophical dimensions would be too trite for a book of the density and complexity that Professor Vivian has given us. This book, for whatever weaknesses it (...) may have, stands alone in its boldness, scope, and aggressiveness in pursuing some of the most important questions facing rhetorical theorists and communication ethicists. Being Made Strange goes after what has been a critical and unyielding question for rhetoricians for some time now: "Can one conceive of rhetoric without appealing to essential notions of human being?" (9). To explore this possibility, Vivian has turned his significant knowledge of twentieth-century continental philosophy to bear upon rhetorical studies with a particular emphasis upon ethos and the middle voice. In so doing, he continually appeals to a privileging of "difference rather than identity, multiplicity instead of unity, and mutation instead of essential continuity" (15).This is not a book that I recommend lightly, for it is not a book to be read lightly. Those without the particular type of patience required to read primary texts in continental philosophy likely will tire quickly and lose sight of its contributions or read too hastily and miss the significance of this text. Being Made Strange was not written as a primer or a translation, but as a study that speaks to scholars who are seriously invested in the questions that Vivian is asking and who are willing and able to read slowly and carefully. Those who ascribe dogmatically to the populist or Orwellian schools of writing and scholarship may well be frustrated by this text's tendency to presume more capacity, engagement, and work from its readers. For those willing to do such work and expend the energy and time required to really read this book, I think the rewards will more than justify the effort. Certainly, there are some chapters that make for easier reading than others. In general, the second half of the book demands far less from the reader than the first.Being Made Strange is divided into three major sections. The first section offers an overview of the history of rhetorical studies, contrasting it to the sentiments of contemporary philosophy. Vivian particularly notes the priority of [End Page 340] representation and active voice in rhetoric and thus sets out the foundation of his critique. The second section offers the theoretical intervention that is to serve as salve for the difficulties of representation and active voice. Here, Vivian offers us an explication of rhetoric in the middle voice, as neither active nor passive, dissociated "from its conventional affinity with speech and intention" (77). Working primarily from the writings of Michel Foucault, he refigures ethos as "a discursive practice rather than the expression of an essential state of being" (104). These moves then enable Vivian to set his sights on theories of style and ethical inquiry in rhetorical studies. Finally, the third major section provides us with two more concrete studies that set out to demonstrate how rhetorical inquiry might look after the revolutionary reforms proposed in section two. The first study, on discourses concerning the relationship between Thomas Jefferson and Sally Hemmings, is an outstanding piece of scholarship that can stand (and has stood) alone. The second is a study of the rhetoric of silence that offers a compelling criticism to how silence has been figured in most rhetorical studies as another form of speech, maintaining the privileged space and operation of speech and representation in rhetoric. The concluding chapter, entitled "Rhetoric in a Nonmoral Sense," is perhaps the most ambitious, but it is also the most prone to excesses, which is entirely normal for conclusions of such books.I would be remiss if I did not mention some of the weaknesses that trouble me about Being Made Strange. I have to confess, without playing the apologist too strongly, that at times Vivian paints an excessively bleak picture of the history of rhetorical studies. Particularly in the first... (shrink)

Historical Aspects of Standard Negation in Semitic. By Ambjörn Sjörs. Studies in Semitic Languages and Linguistics, vol. 91. Leiden: Brill, 2018. Pp. xv + 478. $140.

The final book of O'Leary's trilogy, Conventional and Ultimate Truth deals with the nature of theological rationality today, drawing on Buddhist ideology.

This paper provides a detailed study of fraud in practice through an empirical investigation of B.P.Sayers, a family-owned stockbroking firm that had been in existence for over 100 years and that collapsed due to the fraudulent activities of the firm's junior partner. An interpretive narrative methodology has been employed which has resulted in the development of a detailed understanding of fraud and moral breakdown in organizations, resulting from a failure of responsibility that arises from a dysfunctional work identification and its (...) moral implications. In developing this account of fraud, the conceptual framework utilized is drawn from the moral philosophical work of Emmanuel Levinas who explicated how the breakdown of social relations of responsibility results, in turn, in moral breakdown. (shrink)

Nervous systems are formidably complex networks of nonlinear interacting components that self organise and continually adapt to enable flexible behaviour. Robust and reliable function is therefore non-trivial to achieve and requires a number of dynamic mechanisms and design principles that are the subject of current research in neuroscience. A striking feature of these principles is that they resemble engineering solutions, albeit at a greater level of complexity and layered organisation than any artificial system. I will draw on these observations to (...) argue that biological robustness in the nervous system remains a deep scientific puzzle, but not one that demands radically new concepts. (shrink)

This article—the first of a linked set of three outlining the development and practice of a different approach to science/religion dialogue—begins with an overview of some persistent tensions in the field. Then, using a threefold heuristic of encounter, engagement, and expression, it explores the routes taken by James Ashbrook and Andrew Newberg to develop a dialogue between theology and neuroscience, discussing some of the problems associated with these and their implications for attempts to further develop neurotheology. Finally, it proposes a (...) different way of thinking about this enterprise and points toward a new methodology for supporting this endeavor. (shrink)

In this paper, I review two related lines of computational research: discovery of scientific knowledge and causal models of scientific phenomena. I also report research on quantitative process models that falls at the intersection of these two themes. This framework represents models as a set of interacting processes, each with associated differential equations that express influences among variables. Simulating such a quantitative process model produces trajectories for variables over time that one can compare to observations. Background knowledge about candidate processes (...) enables search through the space of model structures and associated parameters to find explanations of time-series data. I discuss the representation of such process models, their use for prediction and explanation, and their discovery through heuristic search, along with their interpretation as causal accounts of dynamic behavior. (shrink)

Nearly all studies of consumers’ willingness to engage in ethical or socially responsible purchasing behavior is based on unconstrained survey response methods. In the present article we ask the question of how well does asking consumers the extent to which they care about a specific social or ethical issue relate to how they would behave in a more constrained environment where there is no socially acceptable response. The results of a comparison between traditional survey questions of “intention to purchase” and (...) estimates of individuals willingness-to-pay for social attributes in products reveal that simple survey questions are too “noisy” to provide operationally meaningful information and overstate intentions to a considerable extent. (shrink)

Metaethicists often specify non-naturalism in different ways: some take it to be about identity, while others take it to be about grounding. But few directly address the taxonomical question of what the best way to understand non-naturalism is. That’s the task of this paper. This isn’t a merely terminological question about how to use the term “non-naturalism”, but a substantive philosophical one about what metaphysical ideology we need to capture the pre-theoretical concerns of non-naturalists. I argue that, contrary to popular (...) opinion, non-naturalism is best characterized not in terms of identity or grounding, but in terms of essence. First, I lay out some desiderata for a good characterization of non-naturalism: it should (i) speak to and elucidate the non-naturalist’s core pre-theoretical commitments, (ii) render non-naturalism a substantive, local claim about normativity, and (iii) provide the most general characterization of the view possible (iv) in a way that best fits the spirit of paradigm non-naturalist views. I then argue that identity characterizations fail to satisfy the former two desiderata, while grounding characterizations at best don’t satisfy the latter two. So, I propose a new essence characterization of non-naturalism and argue that it does a better job of satisfying all four desiderata. Moreover, I argue that this essence characterization has important implications for both metaethical and metaphysical theorizing. (shrink)

Pat White; Education, Democracy and the Public Interest, Journal of Philosophy of Education, Volume 5, Issue 1, 30 May 2006, Pages 7–28, https://doi.org/10.1111.

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 22 (2002) 163-179 [Access article in PDF] Emptiness and Dogma Joseph S. O'Leary Sophia University The controversial Vatican document Dominus Iesus reasserts that non-Christian religions are objectively in a defective situation as regards salvation.Etymologically, salvation (soteria salus) means health. Here I should like to reflect on apparent symptoms of ill health in Christian theology and ask if Buddhist wisdom can help us formulate a diagnosis and (...) bring the issues into perspective in a healing way. I shall take as my guiding thread an idea familiar to readers of this journal, namely, that Christian theology has suffered from a delusive clinging to substance and identity, and that the Buddhist teachings of dependent co-arising, emptiness, and non-self may provide an antidote.Biblical and Christian traditions are rich in resources for a critique of substantialist conceptions of God and self. The God of the Bible is constantly shattering the fixated, idolatrous images his worshippers form of him, and the Johannine language of God as Spirit, light, love, locates God in a dynamic realm of communal contemplation from which it would be difficult to distill a well-defined divine substance suited to metaphysical analysis. As for self, Paul, and later Luther, present the Christian self as an existential and relational event, not a substantial self-contained soul.What of Christian theology as shaped from Greek metaphysics? Is it irredeemably substantialist, prey to naive reification and objectification? The definition of God as ipsum esse subsistens("being itself subsisting") sufficiently eludes objectification to include the Plotinian sense of God as "beyond being." The idea adopted from Aristotle that "the soul [as knower] is in a manner all things" suggests that metaphysical theology also developed a nonobjectifying conception of human being. The Christological debates of the early Christian centuries rely of necessity on substance language, yet in placing that terminology at the service of a revealed mystery beyond the grasp of language or thought, they introduce a ferment of paradox into the play of concepts and make of it a dance of traces, following the contours of a reality that cannot be brought under substantialist rubrics.Some might see the brilliant relational fireworks of Thomist trinitarian speculation as deconstructing logocentric images of divinity. However, the Trinity in itself is probably best seen as an abstract remainder concept, postulated as a dim background of the revealed phenomenon of Father, Jesus Christ, and Spirit, so that to spin stories of theories about it is futile, a form of misplaced concreteness. Robert Magliola finds [End Page 163] Nagarjunian resonances in the trinitarian logic of the Council of Florence, notably in the decree it addressed to the Copts in 1442 (Magliola, 85-89). The Copts were given an extra dose of the logic that had caused profound unease among the Greek delegates three years earlier (see Gill, 227-232; 325). How much of this later logic did the Latins read back into the patristic texts they cited? Though unbeatable in the fifteenth century, how convincing is it today? Theology has to face the hermeneutical task, and an ongoing one, of assessing the status and function of this trinitarian logic and referring it back to the biblical basis.The desubstantializing tendencies just noted can be drawn on in a contemporary "overcoming of metaphysics" in theology. But the mainstream of the tradition invested massively in substance and identity. It was by strong affirmations of substantial identity that Christianity made its way in the world. Dogma determined the identities of Father, Son, and Spirit as consubstantial hypostases of the one God, the identity of Jesus Christ as true God and true man united in one hypostasis, the real presence of Christ in the Eucharist, the unity, sufficiency, infallibility of the Church and its Scriptures, the continuity of the episcopal and papal ministries as transmitted from the apostles. The substantiality of what was proclaimed was matched by the total conviction of the faith that proclaimed it. Theologians might tinker with speculative elaborations, but the core of faith and dogma was untouchable, never subjected to doubt or questioning.It is a kind of metadogma that all... (shrink)