This book provides everything administrators and teachers need to build service-learning programs that prepare students as engaged citizens committed to equity and justice. Cipolle describes practical strategies for classroom teachers along with the theoretical framework so readers can deftly move beyond the book to a meaningful program for their schools.

Susan James explores the revolutionary political thought of one of the most radical and creative of modern philosophers, Baruch Spinoza. His Theologico-Political Treatise of 1670 defends religious pluralism, political republicanism, and intellectual freedom. James shows how this work played a crucial role in the development of modern society.

The latest Gallup poll (Gallup and Newport 1991) shows that about a third of Americans believe in telepathy and about a quarter claim to have experienced it themselves. Rather fewer have experienced clairvoyance or psychokinesis (PK), but still the numbers are very high and have not been decreasing over the years. Previous surveys have found similar results and also that the most common reason for belief in the paranormal is personal experience (Palmer 1979; Blackmore 1984).

Christian ethics are usually based on a theology of love. In the case of Christian relationships to nature, Christian environmental writers have either suggested eros as a primary source for Christian love, without dealing with traditional Christian arguments against eros, or have assumed agape (spiritual love or sacrificial love) is the appropriate mode, without defining how agape should function in human relationships with the nonhuman portion of the universe. I demonstrate that God’s love for nature has the same form and (...) characteristics as God’s love for human beings, and that because agape is self-giving, it is preferable to eros in relationships with the environment. Agape concerning nature (I) is spontaneous and unmotivated, (2) is indifferent to value, (3) creates value, (4) initiates relationships with the divine, (5) recognizes individuality, (6) provides freedom, and (7) produces action and suffering. Agape might best be defined, not as Platonic ascent above the world, but as completely self-giving engagement with the world. Human love for nature is often limited by a human inability to accept love, including divine love, from nature. Flowing from God, agape cannot require reciprocity; yet agape understands what “the other has to give and can offer it complete valuation. Agape is the ideal form of human interaction with nature, because agape does not require equal status or ability, or common goals or needs. Love between humans and members of the land (or sea) community can be sacrificial, and should be distinguished by a loss of self-regard and a willingness to suffer. Further philosophical and theological discussion of the role of reciprocity and sacrifice in love for nature is highly desirable. (shrink)

De 1872 à sa mort à la fin de 1882, Léon Gambetta et son amante Léonie Léon ont échangé quelque 6 000 lettres, dont presque 1 100 ont été conservées. En raison de l’importance politique de Gambetta, l’un des pères fondateurs de la Troisième République, cette correspondance constitue une source exceptionnelle sur les luttes des républicains pour établir une véritable République. Il s’agit en outre d’une correspondance romantique parmi les plus belles du XIXe siècle. À travers leurs lettres, Léonie Léon (...) et Léon Gambetta se montrent des amoureux profondément ancrés dans les pratiques culturelles de leur époque, pratiques marquées à la fois par des conventions littéraires et des conventions de rapport social de sexe. Ces lettres, étudiées à la lumière des théories d’épistolarité, nous démontrent les richesses d’un discours d’amour façonné par un désir autant politique que personnel. (shrink)

[W]e remark three classes of men. The first consists of those for whom the chief thing is the qualities of feelings. These men create art. The second consists of the practical men, who carry on the business of the world. They respect nothing but power, and respect power only so far as it [is] exercized. The third class consists of men to whom nothing seems great but reason. … For men of the first class, nature is a picture; for men (...) of the second class, it is an opportunity; for men of the third class, it is a cosmos, so admirable, that to penetrate to its ways seems to them the only thing that makes life worth living.Peirce was one of those very few "to whom nothing seems great but reason," always striving to... (shrink)

Intervencions a càrrec de Ronald J. Allen i Susan Haack sobre diferents idees del pensament de Michele Taruffo.

Recently the view that Plato moves from optimism to pessimism concerning the best sociopolitical condition has come under attack. The present article concurs that this disjunction is too simplistic and finds emphasis on the regulative status of the Republic’s ideal of unity to be salutary. It diverges, however, on how to interpret it thus construed and the implications of its status as regulative for the Republic’s tie to the Laws where human governance is concerned. While unity through aretē remains the (...) guiding telos of Magnesia, the route through which it is sought diverges substantially from that of Kallipolis. This article demonstrates that it stretches the notion beyond all reasonable limits to call the Laws’ unity an approximation of the Republic’s and its infrastructure for communal maintenance, above all, the nocturnal council, the approximation of philosopher-rulers for which the earlier dialogue calls. (shrink)

INTRODUCTION Theoretical and crosslinguistic approaches to the semantics of aspect Susan Rothstein Bar-Han University. Theoretical issues The papers in this ...

ABSTRACTAlthough attention bias toward threat has been associated with Social Anxiety Disorder, concerns regarding the ability of current measures to detect change in AB following treatm...

In this essay, I suggest that significant insights of recent feminist philosophy lead, among other things, to the thought that it is not always better to choose than to be compelled to do what one might have done otherwise. However, few feminists, if any, would defend such a suggestion. I ask why it is difficult to consider certain ideas that, while challenging in theory, are, nonetheless, rather unproblematic in practice. I suggest that some questions are not pursued seriously enough by (...) philosophers, because certain popular liberal conceptions of individuality and freedom are taken too much for granted. (shrink)

The Moral Economies of American Authorship argues that the moral character of authors became a kind of literary property within mid-nineteenth-century America's expanding print marketplace, shaping the construction, promotion, and reception of texts as well as of literary reputations.

The purpose of this paper is to outline an ethics development activity that uses scenarios in university classes to further the knowledge, engagement, and enhancement of the ethical actions of the students. By starting with a brief review of the objective and use of scenarios in ethics research, the paper progresses to explain the activity, debrief the activity, and finally to provide an analysis of the activity with examples. Included in this activity are ways to incorporate a discussion of Kant’s (...) Categorical Imperative Theories, NCA Credo of Ethical Communication, and the use of videos for Milgram’s Blind Obedience and Stanford’s Prison studies—thus making this activity useful across all disciplines. (shrink)

It is hardly necessary to rent I Spit on Your Grave or Tool Box Murders for your VCR in order to find images of sexuality contaminated by depersonalization or violence. As far back as Rabelais’ Gargantua, for example, Panurge proposes to build a wall around Paris out of the pleasure-twats of women [which] are much cheaper than stones”: “the largest … in front” would be followed by “the medium-sized, and last of all, the least and smallest,” all interlaced with “many (...) horney joy-dinguses” so that fortification would be impregnable, except for the “ordure and excretions” of the flies it would doubtlessly attract.1 Two centuries later, one of Rabelais’ compatriots, the Marquis de Lade, described the rage of a sexually initiated daughter against a woman who refuses to consider her “pleasure-twat” “cheaper than stones.” The Sadeian heroine first sodomizes her puritanical mother with an artificial penis, then has her infected with syphilis, and finally performs infibulations to prevent the infected semen from leaking out: “Quickly, quickly, fetch me needle and threat! … Spread your thighs, Mama, so I can stitch you together.”2One century later in England, the author of My Secret Life explained that, when in a state of sexual excitement, “he is ready to fuck anything,” from his sister to his grandmother, from a ten-year-old, to a woman of sixty, for a standing prick has no conscience.” To this credo, he adds the admonition, “Woe be to the female whom he gets a chance at, if she does not want him, for he will have her if he can.”3 The sexually aroused man in the contemporary American film Looking for Mr. Goodbar curses the woman who does not want him as much as she wants a room of her own and the freedom to choose a succession of male lovers. After he resentfully determines to have her when he gets the chance , he rapes her and finally knifes her to death, exclaiming “That’s what you want, bitch, right? That’s what you want.”However these individual works are labeled, such passages remind us of the long history of pornography, a gender-specific genre produced primarily by and for men but focused obsessively on the female figure. In their depictions of female sexuality, narratives from Gargantua to La Philosophie dans le boudoir, My Secret Life, and Looking for Mr. Goodbar explain why definitions of the pornographic have recently moved away from “obscenity,” a term that generally refers to the sexually stimulating effects of a picture, a novel, or a film on the male reader/observer, and toward “dehumanization,” a word that is used to evoke the objectification of women. As Irene Diamond has demonstrated, during the past decade the generally held assumption that pornography is about male sexuality has been qualified by those who argue that “the ‘what’ of pornography is not sex but power and violence, and the ‘who’ of concern are no longer male consumers and artists but women.”4 1. François Rabelais, Gargantua and Pantagruel, trans. Jacques Le Clercq , bk. 2, chap. 15. I have used this translation because it is employed in Helene Iswolsky’s translation of Mikhail Bakhtin’s Rabelais and His World . With no analysis of gender, Bakhtin’s exclusive focus on the grotesque wipes out the significance of Rabelais’ sexual imagery.2. Marquis de Sade, quoted in a brilliant reading of this text by Angela Carter, The Sadeian Woman and the Ideology of Pornography , p. 127; all further references to this work , abbreviated SW, will be included in the text.3. My Secret Life , p. 361.4. Irene Diamond, “Pornography and Repression: A Reconsideration,” in Women: Sex and Sexuality, ed. Catharine Stimpson and Ethel Spector Person , p. 132. Susan Gubar is professor of English and women’s studies at Indiana University, Bloomington. Together with Sandra M. Gilbert, she has coauthored The Madwoman in the Attic: The Woman Writer and the Nineteenth-Century Literary Imagination and co-edited both Shakespeare’s Sisters: Feminist Essays on Women Poets and the Norton Anthology of Literature by Women: The Tradition in English. This fall they will publish the first volume of a three-volume work, No Man’s Land: The Place of the Woman Writer in the Twentieth Century. Her previous contribution to Critical Inquiry is “ ‘The Blank Page’ and the Issues of Female Creativity”. (shrink)

I point out that conceptions of particles as mathematical, or quasi mathematical, entities have a longer history than Resnik notices. I argue that Resnik's attack on the distinction between mathematical and physical entities is not deep enough. The crucial problem for this distinction finds its locus in the numerical indeterminancy of elementary particles. This problem, traced by Heisenberg, emerges from the discovery of antimatter.

In his prophetic poems Blake conceives a perfection of humanity defined in part by the complete mutuality of its interdependent genders. Yet throughout the same poems he represents one of those mutual, contrary, equal genders as inferior and dependent , or as unnaturally and disastrously dominant. Indeed, females are not only represented as weak or power-hungry, they come to represent weakness and power-hunger . Blake's philosophical principle of mutuality is thus undermined by stereotypical metaphors of femaleness which I believe he (...) adopted automatically in his early poems and then tried to redress but found himself trapped by in his late works. Susan Fox is currently working on a book of poems and has written articles on Spenser and Blake as well as Poetic Forms in Blake's Milton. She is an associate professor of English at Queens College of the City University of New York. (shrink)

Questionnaires on perceptual distortions, symptoms of schizophrenia, and out-of-body experiences (OBEs) were completed by 71 volunteers with a history of schizophrenia and 40 control subjects (patients in a hospital accident ward). Significantly more of the schizophrenics (42%) than of the control group (13%) answered "yes" to a question about OBEs. However, a follow-up questionnaire showed that only 14% of schizophrenics (i.e., the same as the control group) had had "typical" OBEs, in which a change of viewpoint was reported. Those reporting (...) typical OBEs did not report more perceptual distortions or symptoms of schizophrenia than did those reporting no OBEs, although those reporting other atypical experiences did. On this basis there is no evidence to consider the typical OBE as pathological or as symptomatic of schizophrenia. (shrink)

Unpublished counts of larceny arrests and census data for five of the largest cities in the United States are used to examine the contribution of white and nonwhite men and women in specific age groups to increases in larceny arrests from 1960 to 1980. The results suggest that nonwhite women and white men now have similar larceny arrest rates and that 77 percent of the total increase in the arrest of women for larceny from 1960 to 1980 was the result (...) of increased arrests of nonwhite women. Although 18 percent of this increase can be explained by increased numbers of nonwhite women in specific age groups in the population, the worsening economic situation of young black women in older U.S. central cities is suggested as the most plausible explanation for these trends. Implications of the findings for other theories of women's criminality are examined. (shrink)