Can we know truth even though certain proof is unattainable? Can we be known by Truth? Is there a relationship between belief and truth, and if so, what is the nature of that relationship? Do we need to have faith in reason and in real meaning to be able to reason towards truth? These are the sorts of questions this book seeks to address. In Faith's Knowledge, Paul Tyson argues that all knowledge that aims at truth is always the (...) knowledge of faith. If this is the case, then--against our modernist cultural assumptions about knowledge--truth cannot be had by proof. Yet, if this is true, then mere information and simply objective facts do not (for us as knowers) exist. Knowledge is always embedded in belief, and knowledge and belief is always expressed in relationships, histories, narratives, shared meanings, and power. Hence, a theological sociology of knowledge emerges out of these explorations in thinking about knowledge as a function of faith."--Publisher's website. (shrink)

As I put down my copy of The Making of Men and take up Volumes III and IV of Philosophy in Process, the period of the diary when Weiss was writing the book, I wondered whether the longer work showed more awareness of human weakness and disability. The philosophic program calls for the overcoming of bias and achievement of neutrality. Has Weiss ever admitted that men are sometimes born tired, suffer weaknesses, yield to the temptation of aiming low rather than (...) high, fail to put out much effort in capturing "the free energy" that Weiss ascribes to us all? If Weiss doesn't correct his account of human life that is too much based on his own great strengths, then the philosophy must be criticized as one-sided. Even if he has swept aside laziness as subhuman, much as a good teacher encourages students by expecting the superhuman and ignoring the subhuman, this practical encouragement cannot fully excuse theoretical failure in adequacy. For surely we who know Weiss know that he is not merely a performing artist who sometimes takes the classroom as a stage, but rather is a coach who knows how to bring the best performance out of his team of intellectual athletes. Most coaches expect to win every game and have a philosophy that never anticipates or prepares for failure. Is that why Weiss found himself so much at home in the world of Sport? (shrink)

For several terms at Cambridge in 1939, Ludwig Wittgenstein lectured on the philosophical foundations of mathematics. A lecture class taught by Wittgenstein, however, hardly resembled a lecture. He sat on a chair in the middle of the room, with some of the class sitting in chairs, some on the floor. He never used notes. He paused frequently, sometimes for several minutes, while he puzzled out a problem. He often asked his listeners questions and reacted to their replies. Many meetings were (...) largely conversation. These lectures were attended by, among others, D. A. T. Gasking, J. N. Findlay, Stephen Toulmin, Alan Turing, G. H. von Wright, R. G. Bosanquet, Norman Malcolm, Rush Rhees, and Yorick Smythies. Notes taken by these last four are the basis for the thirty-one lectures in this book. The lectures covered such topics as the nature of mathematics, the distinctions between mathematical and everyday languages, the truth of mathematical propositions, consistency and contradiction in formal systems, the logicism of Frege and Russell, Platonism, identity, negation, and necessary truth. The mathematical examples used are nearly always elementary. (shrink)

Rock art - paintings, and pecked or engraved images on rocks, whether in caves, shelters, or in the open-air - exists in all but a couple of countries of the world [Bahn, 1998], It spans a period from at least 35,000 years ago to historic times, comprises many millions of images from hundreds of thousands of sites, and thus constitutes the vast majority of the world's art, and art history. It is a phenomenon that has seen a huge upsurge of (...) interest in the last few decades, with not only numerous publications and conferences, but also a proliferation of calendars, T-shirts, mugs, jewellery, and garments bearing rock art images. Many people who are famous for other things have worked on or published rock art - for example, scholars such as Mary Leakey or authors like Joy Adamson or Erle Stanley Gardner. Rock art studies have always been the domain of the “amateur” as well as the “professional”, and amateurs remain of huge importance in this field. Indeed, most of the principal rock art organisations, along with their journals, were created by, are run by, and consist largely of amateur enthusiasts who include some of the world's foremost specialists. The growing popularity of the art brings an ever-increasing risk of pollution, damage, and vandalism, as well as outright thefts of wall or cave images. The rock art associations are dedicated to the discovery, recording, and conservation of rock art, and play a major role in striving to teach schoolchildren and adults alike about the incalculable importance of this irreplaceable, universal heritage and about the need to respect and protect it. (shrink)

The Reformed Ecumenical Synod has published a Testimony on Human Rights written by a team of twenty-two Christian scholars from various areas of the world. Paul G. Schrotenboer has produced this pre'cis, selecting key passages from the full 160 page report, which is published by the RES Secretariat, 1677 Gentian Drive S.E., Grand Rapids, Michigan, USA 49508, $8.00 post paid. The numbers in brackets refer to pages in the full report.

I examine whether it is possible for content relevant to a computer''s behavior to be carried without an explicit internal representation. I consider three approaches. First, an example of a chess playing computer carrying emergent content is offered from Dennett. Next I examine Cummins response to this example. Cummins says Dennett''s computer executes a rule which is inexplicitly represented. Cummins describes a process wherein a computer interprets explicit rules in its program, implements them to form a chess-playing device, then this (...) device executes the rules in a way that exhibits them inexplicitly. Though this approach is intriguing, I argue that the chess-playing device cannot exist as imagined. The processes of interpretation and implementation produce explicit representations of the content claimed to be inexplicit. Finally, the Chinese Room argument is examined and shown not to save the notion of inexplicit information. This means the strategy of attributing inexplicit content to a computer which is executing a rule, fails. (shrink)

Since of much of modern discourse, extending from cognitivism to connectionism to deconstructivism, has been greatly inclined to look at reality in relation to processes where the personal factor plays little if any causal role, the pursuit of wisdom today has become primarily identified with the logos or the pursuit of a rational account of reality and the rule governing principles behind it. Although there is not space enough to traverse all that is involved here, it will be argued in (...) this paper that the secrets of wisdom will never be revealed if its nature is limited to a singular description of just one function of thought. What is needed if the love of wisdom is to be regained is a more dynamic and symmetrical account—one that considers the reconstructive e nature and generative e capabilities of the human mind as well as the flexibility and complexity of thought; one that realizes that the end stages of logos are only the by-product of insight obtained from more personal and emotionally charged meaning; and one that takes seriously the role of mythos in the thinking process. (shrink)

One of the most common and frustrating experiences for philosophy instructors is teaching students who have not read the assigned text prior to coming to class. This chapter proposes three specific strategies, supported by the literature on student learning, that encourages and enables students to read and understand assigned texts. Each strategy activates students’ prior knowledge, sets a purpose to read and uses novelty to engage students’ attention. Evidence from experience with these strategies is provided to further support their effectiveness. (...) The chapter concludes with examples of how strategies can be presented to students and templates that instructors can use to create their own strategies for use in any class or assigned text. (shrink)

This dissertation examines the conceptual limitations of Kant's ethical theory with the purpose of assessing its suitability as a model of practical philosophy based upon the idea of autonomy. My aim is not only to exhibit the specific weaknesses in Kant's treatment of morality, but also to explore a contrast between two different approaches in ethical theory. This contrast can be characterized in terms of an opposition between a 'formal-individualistic' and a 'social-historical' model for the analysis and derivation of ethical (...) principles. The crucial problem here is whether an ethical theory can be constructed on the exiguous basis of concepts such as the 'rationality' or 'freedom' of the will, or whether it requires an insight into the connection between moral principles and specific conditions of historical and social life that constitute the real foundation of moral judgment. ;The dissertation is composed of four chapters. In Chapter One I consider the deficiencies in Kant's treatment of the historical and temporal dimensions of moral volition. I focus especially upon his neglect of the conditions of historical genesis that underlie the framework of moral concepts he analyzes. In the second and third chapters I examine Kant's failure to attend to the social dimension of morality and distinguish two separate parts to this objection: difficulties resulting from his restriction of the scope of moral freedom to the domain of an agent's inner intentions, so that a consideration of the consequences of action is excluded, and problems arising from his monological interpretation of the universalization procedure. Finally, in Chapter Four I argue that Kant's neglect of the historical and social dimensions of morality is by no means accidental. Rather, it is a function of his reliance upon a two-world metaphysical framework in which moral principles are understood essentially as the laws governing a purely rational, non-natural order. The dependence of Kant's ethical theory upon 'problematic' metaphysical premises--particularly in his justification of the moral law--suggests that the two dimensions he excludes from his analysis--history and society--must be integrated within it in order to yield a more convincing elaboration of the basic concepts of morality. (shrink)

Most literature on the ethics of global warming focuses on the obligations of industrialized states to reduce their emissions of greenhouse gases and to help poor countries do likewise. These books are no exception, arguing that the issue is a matter of international justice and equity.

Human neoplasms develop following the progressive accumulation of genetic and epigenetic alterations to oncogenes and tumor suppressor genes. These alterations confer a growth advantage to the cancer cell, leading to its clonal proliferation, invasion into surrounding tissues, and spread to distant organs. Genes that are altered in neoplasia affect three major biologic pathways that normally regulate cell growth and tissue homeostasis: the cell cycle, apoptosis, and differentiation. While each of these pathways can be defined by a unique set of molecular (...) events, they are not biologically separate. Rather, they function more as an integrated molecular network, and perturbations in one pathway can have profound consequences on another. Insights into what distinguishes the regulation of growth and differentiation in a normal cell versus a cancer cell have led to the development of novel anticancer therapies. BioEssays 24:83–90, 2002. © 2002 John Wiley & Sons, Inc. (shrink)

International co‐operation is required to combat stratospheric ozone depletion, climate change and other adverse environmental changes. International environmental institutions are the most significant manifestation of such co‐operation. The creation and effectiveness of IEIs are promoted when they contain provisions for international equity, which can be defined as the fair and just distribution among countries of benefits, burdens and decision‐making authority, usually with special consideration given to poor developing countries. Examples of equity provisions in IEIs include new and additional funds and (...) technology transfers on preferential terms to developing countries, as well as changes to international environmental funding mechanisms that allow developing recipient countries to participate in decisions regarding allocation of funds. Considerations of international equity were prominent in the United Nations Conference on Environment and Development agreements and suggest that provisions for international equity ought to be a part of future IEIs. While traditional theories of international relations are helpful in explaining and understanding this process, future research should also look at the important role that ideas such as international equity play in the creation, evolution and implementation of IEIs. The practical results may be simultaneously less global pollution and less suffering among the world's poor. (shrink)

The world is in the early stages of what will be the greatest health crisis since the advent of modern medical technologies. Millions of people—particularly people in many of the world's poor countries—are infected with HIV. The vast majority of these people will go without modern medical intervention or substantial treatment, and will rapidly develop AIDS. The extent of this problem presents profound moral and ethical questions for the world's wealthy people and countries, for it is they who are most (...) able to assist the poor in managing and reversing this human tragedy. (shrink)

This dual methods study explored one social studies teacher education program as it attempted to incorporate a cycle of practice-based teacher education into a methods course for the purpose of democratizing the teacher education experience. In addition to detailing the pedagogical decisions of the course instructor, researchers followed two social studies teacher candidates into their student teaching experience. Findings suggested that promoting social studies practice through a pedagogy of enactment is not enough. Rather, mentor teachers, course instructors, and teacher candidates (...) need to be aligned pedagogically as to the purposes and practices of social studies education. (shrink)