In Democracy and the Claims of Nature, the leading thinkers in the fields of environmental, political, and social theory come together to discuss the tensions and sympathies of democratic ideals and environmental values. The prominent contributors reflect upon where we stand in our understanding of the relationship between democracy and the claims of nature. Democracy and the Claims of Nature bridges the gap between the often competing ideals of the two fields, leading to a greater understanding of each for the (...) other. (shrink)

The Anthropology of Sport and Human Movement represents a collection of work that reveals and explores the often times dramatic relationship of our biology and culture that is inextricably woven into a tapestry of movement patterns. It explores the underpinning of human movement, reflected in play, sport, games and human culture from an evolutionary perspective and contemporary expression of sport and human movement.

Beberapa puluh tahun yang lalu Steven McKenzie menjadi editor sebuah kumpulan karangan yang berjudul To Each Its Own Meaning: An Introduction to Biblical Criticism and their Application (1993). Dalam bunga rampai itu dibahas metode-metode penelitian lama yang berfokus pada latar belakang sejarah teks (penelitian sumber, sejarah tradisi, jenis sastra, peredaksian), cara-cara penelitian literer yang lebih baru (seperti penelitian strukturalis, pasca-strukturalis, naratif, atau reader’s respons) dan beberapa yang lain (penelitian ilmu sosial, kanonik, atau retorika). Dalam dua puluh tahun sejak terbitan (...) itu banyak pendekatan baru berkembang, misalnya, dalam symposia pertemuan para pakar Alkitab nasional dan internasional, dan dalam banyak monograf, bunga rampaidan artikel Jurnal. Untuk membantu pembaca mengikuti perkembangan cepat itu, kini McKenzie & Kaltner menerbitkan New Meanings for Ancient Texts. Mereka memilih sembilan pendekatan yang makin berpengaruh dan meminta kepada pionir-pionir utama setiap pendekatan untuk memberi deskripsi pendekatannya yang jelas bagi non spesialis dan mengilustrasikannya dengan meneliti satu atau beberapa teks contoh. Judul bab dari beberapa di antara kesembilan pendekatan itu barangkali segera ditanggap pembaca, karena sudah lebih lama dikenal. Misalnya, “Psychological Biblical Criticism” (D. Andrew Kille, pp. 137-154) dan “Ecological Criticism” (Norman Habel, pp. 39-58). Pendekatan-pendekatan ini agaknya dimuat di sini karena mengalami pergeseran paradigma dalam beberapa dasa warsa terakhir. Juga tidak baru di telinga pembaca akademis adalah “Postcolonial Biblical Criticism”(Warren Carter, pp. 97-116) dan “Postmodernism” (Hugh Pyper, pp. 117-136). Postmodernisme yang membongkar cerita-cerita besar seperti sejarah keselamatan Alkitab dan mau menyadarkan pembaca bahwa banyak jawaban kita selama ini sesungguhnya kurang pasti daripada dikira, meluas di dunia tafsir Barat; sedangkan penelitian Alkitab pascakolonial yang meneliti hubungan dominasi dan subordinasi dalam teksteks Alkitab dan dampaknya dalam sejarah kolonialisme dan lanjutannya dalam masa pasca-penjajahan, sekarang ini menjadi sangat aktual dalam distorsi relasi antara Selatan dan Utara. “New Historicism” (Gina Hens-Piazza, pp. 59-76) tidak lagi mencoba merekonstruksi realitas sejarah di belakang teks (seperti dilakukan oleh Historical Criticism), tetapi dengan cara yang multidisipliner meneliti teks sebagai representasi dari realitas kultural, sosial, politik, dan sebagainya, sambil melepaskan distingsi antara literatur dan sejarah, juga antara pengarang dan pembaca, antara arti dulu dan arti sekarang. Dekat tetapi berbeda dengan itu “Cultural-Historical Criticism of the Bible” (Timothy Beal, pp.1-20) meneliti bagaimana kata, kiasan, objek dan ide dalam Alkitab menerima bentuk dan artinya dalam konteks kebudayaan tertentu yang memproduksikannya atau mereproduksikannya. “The Bible and Popular Culture” (Linda Schearing and Valerie Ziegler, pp. 77-96) kurang berfokus pada Alkitab sendiri tetapi menganalisa bagaimana teks-teks tertentu berfungsi dalam ungkapan-ungkapan budaya rakyat, lelucon, iklan, komik, seni, film, dll., juga mengingat pergeseran yang kini terjadi dari budaya teks tertulis ke apropriasi visual. “Disability Studies and the Bible” (Nasya Junior and Jeremy Schipper, pp. 21-38) dan apa yang disebut “Queer Criticism” (Ken Stone, pp. 155-176) meneliti Alkitab dari situasi kelompok-kelompok tertentu, entah mereka orang-orangcacat yang banyak muncul dalam teks-teks Alkitab yang dapat dimengerti lebih baik dari dalam pengalaman invaliditas; atau mereka yang dari sudut seks dan jender berada dalam posisi yang tidak menguntungkan atau bahkan ditolak. Di sini a.l. tempatnya penelitian Alkitab komunitas gay and lesbian, dan lebih awal feminisme......................... Apakah bunga rampai tentang pelbagai pendekatan baru ini penting untuk seorang yang sudah cukup puas dengan metodenya selama ini atau yang menerima Alkitab sebagai buku yang mempunyai otoritas terhadap dirinya dan jemaatnya? Keberatan (kita) yang sudah lama diajukan terhadap pendekatan tersebut, pada akhir setiap karangan dengan jujur dikemukakan dan diberi tanggapan singkat. Membaca contoh-contoh penafsiran dalam bunga rampai ini, saya sering merasa diajak ke dalam suatu perjalanan yang berbelit-belit. Tetapi setelah beberapa tikungan muncul juga pemandangan menarik dan berharga yang belum pernah saya perhatikan selama ini. Selain itu, setiap artikel mulai dengan pengantar umum tentang, misalnya, fenomen postmodernisme, ilmu ekologi, atauqueer criticism yang sudah lebih lama dikembangkan di akademi umum, dan baru sekarang mulai dipakai juga untuk analisa teks-teks biblis. Pengantar-pengantar itu saja memberi gambaran menarik tentang masalah-masalah yang dewasa ini digumuli dalam komunitas global. Setuju atau tidak, mengetahuinya penting untuk keduanya. (Martin Harun, Guru Besar Ilmu Teologi Emeritus, Sekolah Tinggi Filsafat Driyarkara, Jakarta). (shrink)

The paper is a critique of the widespread conception of logic as a neutral arbiter between metaphysical theories, one that makes no `substantive’ claims of its own (David Kaplan and John Etchemendy are two recent examples). A familiar observation is that virtually every putatively fundamental principle of logic has been challenged over the last century on broadly metaphysical grounds (however mistaken), with a consequent proliferation of alternative logics. However, this apparent contentiousness of logic is often treated as though it were (...) neutralized by the possibility of studying all these alternative logics within an agreed metalogical framework, typically that of first-order logic with set theory. In effect, metalogic is given the role of neutral arbiter. The paper will consider a variety of examples in which deep logical disputes re-emerge at the meta-level. One case is quantified modal logic, where some varieties of actualism require a modal meta-language (as opposed to the usual non-modal language of possible worlds model theory) in order not to make their denial of the Barcan formula self-defeating. Similarly, on some views the intended model theory for second-order logic can only be given in a second-order metalanguage—this may be needed to avoid versions of Russell’s paradox when the first-order quantifiers are read as absolutely unrestricted. It can be shown that the phenomenon of higher-order vagueness eventually forces fuzzy logical treatments of vagueness to use a fuzzy metalanguage, with consequent repercussions for what first-order principles are validated. The difficulty of proving the completeness of first-order intuitionistic logic on its intended interpretation by intuitionistically rather than just classically valid means is a more familiar example. These case studies will be discussed in some detail to reveal a variety of ways in which even metalogic is metaphysically contested, substantial and non-neutral. (shrink)

A lecture concerned with women as philosophers and as philosophical thinkers. Some bibliographical information in the footnotes.

In conversations between native speakers, words such as ‘same’ and ‘identical’ do not usually cause much difficulty. We take it for granted that others use them with the same sense as we do. If it is unclear whether numerical or qualitative identity is intended, a brief gloss such as ‘one thing not two’ for the former or ‘exactly alike’ for the latter removes the unclarity. In this paper, numerical identity is intended. A particularly conscientious and logically aware speaker might explain (...) what ‘identical’ means in her. (shrink)

I briefly rehearse the positive conception of philosophy in my book The Philosophy of Philosophy, as an introduction to the symposium on it that follows.

First, some reminiscences. In the years 1973-80, when I was an undergraduate and then graduate student at Oxford, Michael Dummett’s formidable and creative philosophical presence made his arguments impossible to ignore. In consequence, one pole of discussion was always a form of anti-realism. It endorsed something like the replacement of truth-conditional semantics by verification-conditional semantics and of classical logic by intuitionistic logic, and the principle that all truths are knowable. It did not endorse the principle that all truths are known. (...) Nor did it mention the now celebrated argument, first published by Frederic Fitch (1963), that if all truths are knowable then all truths are known. (shrink)

First published Sat Apr 5, 2003; most recent substantive revision Wed Aug 22, 2018. -/- Samuel Clarke (1675–1729) was the most influential British philosopher in the generation between Locke and Berkeley. His philosophical interests were mostly in metaphysics, theology, and ethics.

This book argues that ethical business behavior can be enhanced by taking fuller account of human nature, particularly with respect to the need for creating relatively small communities within the corporation. Timothy Fort discusses this premise in relation to the three predominant theories of business ethics--stakeholder, virtue, and contract. Drawing heavily from philosophy, he analyzes traditional business ethics and legal theory. Overall, his work provides a good example of how to integrate normative and empirical studies in business ethics, a (...) task that often receives substantial discussion in academic journals. (shrink)

By bringing the work of Arendt and Levinas together, this paper hopes to show a possible avenue for addressing the lack of a heteronomous object guiding the public realm in Arendt. This is first clarified with reference to the lack of a clear criterion for the deployment of violence as found in On Violence and proceeds to show how a criterion can be excavated from her comments elsewhere and clarified through a comparison with the thought of Levinas in which there (...) is a heteronomous factor guiding action—the Other. What is uncovered is a similar framework in which the preservation of the world, as the space of appearances, becomes that which justifies actions. Moreover, it is argued that the social can become an object of concern precisely because of the changed nature of this world owing to modern technology. (shrink)

The Human Genome Project is an expensive, ambitious, and controversial attempt to locate and map every one of the approximately 100,000 genes in the human body. If it works, and we are able, for instance, to identify markers for genetic diseases long before they develop, who will have the right to obtain such information? What will be the consequences for health care, health insurance, employability, and research priorities? And, more broadly, how will attitudes toward human differences be affected, morally and (...) socially, by the setting of a genetic “standard”? The compatibility of individual rights and genetic fairness is challenged by the technological possibilities of the future, making it difficult to create an agenda for a “just genetics.” Beginning with an account of the utopian dreams and authoritarian tendencies of historical eugenics movements, this book’s nine essays probe the potential social uses and abuses of detailed genetic information. Lucid and wide-ranging, these contributions will interest bioethicists, legal scholars, and policy makers. Essays: “The Genome Project and the Meaning of Difference,” Timothy F. Murphy “Eugenics and the Human Genome Project: Is the Past Prologue?,” Daniel J. Kevles “Handle with Care: Race, Class, and Genetics,” Arthur L. Caplan “Public Choices and Private Choices: Legal Regulation of Genetic Testing,” Lori B. Andrews “Rules for Gene Banks: Protecting Privacy in the Genetics Age,” George J. Annas “Use of Genetic Information by Private Insurers,” Robert J. Pokorski “The Genome Project, Individual Differences, and Just Health Care,” Norman Daniels “Just Genetics: A Problem Agenda,” Leonard M. Fleck “Justice and the Limitations of Genetic Knowledge,” Marc A. Lappé. (shrink)

Judgments concerning animals have arisen across a variety of established practice areas. There is, however, no publicly available repository of judgments concerning the emerging practice area of animal protection law. This has hindered the identification of individual animal protection law judgments and comprehension of the scale of animal protection law made by courts. Thus, we detail the creation of an initial animal protection law repository using natural language processing and machine learning techniques. This involved domain expert classification of 500 judgments (...) according to whether or not they were concerned with animal protection law. 400 of these judgments were used to train various models, each of which was used to predict the classification of the remaining 100 judgments. The predictions of each model were superior to a baseline measure intended to mimic current searching practice, with the best performing model being a support vector machine (SVM) approach that classified judgments according to term frequency—inverse document frequency (TF-IDF) values. Investigation of this model consisted of considering its most influential features and conducting an error analysis of all incorrectly predicted judgments. This showed the features indicative of animal protection law judgments to include terms such as ‘welfare’, ‘hunt’ and ‘cull’, and that incorrectly predicted judgments were often deemed marginal decisions by the domain expert. The TF-IDF SVM was then used to classify non-labelled judgments, resulting in an initial animal protection law repository. Inspection of this repository suggested that there were 175 animal protection judgments between January 2000 and December 2020 from the Privy Council, House of Lords, Supreme Court and upper England and Wales courts. (shrink)

With the death of Edward Jonathan Lowe, the analytical philosophy lost one of the most influential thinkers of the last thirty-five years. His contributions include philosophy of mind, John Locke's philosophy and metaphysics. In particular, concerning metaphysical studies, the most innovative part of Lowe's philosophical perspective is the four-category ontology that, according to the author, provides an exhaustive inventory of what there is and a powerful explanatory framework for a metaphysical foundation of natural science. Accordingly, the purpose of this volume (...) is to collect some new essays from distinguished authorities in the field, critics and collaborators of Lowe in order to present some fundamental issues triggered by his ontological proposal. (shrink)

Thomas Hobbes claimed to have founded the discipline of civil philosophy. This book offers a new reading of his intellectual development, arguing that he was dubious about the place of rhetoric in civil society and came to see it as a pernicious presence within philosophy - a position from which he did not retreat.

ABSTRACT Justice has become the dominant currency in which we frame our aspirations for a better world. Yet is it adequate to the task? Why not be generous to others, rather than merely just? Why be so concerned with keeping score, when part of the point of keeping score is to ensure that one does not contribute more than one's due? One response, pressed particularly by feminists, is that we should be suspicious of alternatives to justice, precisely because they are (...) by their nature less than fully just. Yet this response risks begging the question. Another possibility is that justice is the currency of a distinctive, recognizably modern social order, and the institutions and practices that embody that order. Justice makes certain goods more possible, goods that we are steeped in, out of which we have built much of our lives, in which we have couched our sense of progress. By the same token, it makes other, more organic, more communal, more opaque goods, less accessible. That is the price we pay for justice. We have reason to pay it in many cases, to accept it in others. Yet we also have reason to regret justice, even as we embrace it. (shrink)

Provides advice on connecting with God's glory when dealing with the monotony of everyday life.

Although Bastin et al. propose a useful model for thinking about the structure of memory and memory deficits, their distinction between entities and relational encoding is incompatible with data showing that even individual objects – prototypical “entities” – are made up of distinct features which require binding. Thus, “entity” and “relational” brain regions may need to solve fundamentally the same problems.

In response to Hegel’s thesis concerning the “end of art,” John Sallis suggests that the future or the “promise of art” may be opened in thinking through Heidegger’s essay “The Origin of the Work of Art.” Sallis proposes that this promise of art may lie in the capacity to “set forth various elements through transfigurement into shining.” In this paper I reflect on what this suggestion concerning the promise of art may mean. Furthermore, I propose that “The Origin of the (...) Work of Art” shows a resonance with Nietzsche’s Birth of Tragedy that Heidegger’s reading of Nietzsche obscures, and that this resonance is suggested in Sallis’ earlier work on Nietzsche’s book. I suggest that the Gestalt configuration of “world” and “earth” in Heidegger’s essay echoes the configuration of the Apollonian and Dionysian in Nietzsche’s thought. I further suggest in the conclusion that this resonance enables one to draw the connection between “The Origin of the Work of Art” and Heidegger’s later work in which the promise of art opens up a different mode of dwelling upon the earth. (shrink)

In a series of papers in the early 1970s and in his important book _Abortion and the Sanctity of Human Life_ (1975), Baruch Brody offered what remains to this day one of the most philosophically rigorous contributions to the debate concerning the morality of abortion and the ethics of homicide more generally. In this paper I would like to critically examine Brody’s argument that abortion is sometimes justifiable in some cases even when (1) one cannot claim self-defense, or (2) diminished (...) responsibility, and (3) the abortion is a ‘killing’ rather than a ‘not saving.’ This justification, I argue, is limited to certain cases in which the life of the mother is at stake. The cautious principle which he finally formulates merits serious attention and consideration. While I find a great deal of value in Brody’s discussion, I will argue that there are several difficulties with the principle of justifiable homicide he constructs. Accordingly, I will further amend and supplement his final version by offering my own alternative principle. (shrink)