The starting point of the present study is to investigate which environmental factors play a role in the media behavior of ethnic minority youth. To what extent do socio-demographic characteristics influence ownership and use of the media? We also address the role of religion, cultural origin and the cultural distance between ethnic minority youth and indigenous Dutch youth. Three numerically important groups of ethnic minority youth are discussed: Turks, Moroccans and Surinamese. In a survey conducted among Turkish, Moroccan and Surinamese (...) youth aged between 12 and 19, residing in the Netherlands, we investigated which environmental factors play a role in the media behavior of ethnic minority youth. A control group of indigenous Dutch youth was established and likewise exposed to the variables under study. (shrink)

(1980). “A thoroughly good school”: An examination of the Hazelwood experiment in progressive education. British Journal of Educational Studies: Vol. 28, No. 1, pp. 46-59.

W. J. Mander examines the nature of idealist ethics, that is to say, the form and content of ethical belief most typically adopted by philosophical idealists. His inquiry has two aims. The first is historical: from the record of past philosophy, Mander demonstrates that there exists a discernible idealist approach to moral philosophy; a tradition of 'idealist ethics', and examines its characteristic marks and varieties. The second aim is apologetic. He argues that such idealist ethics offers an attractive way of (...) looking at moral questions and that it has much to contribute to contemporary discussion. In particular he argues that Idealist ethics have the power to cut through the sterile opposition between moral realism and moral anti-realism. To be an idealist is precisely to hold that the universe is so constituted that things are real if and only if they are ideal; to hold that uncovering in something the work of mind makes it more not less significant. (shrink)

The present paper is a study in abstract algebraic logic. We investigate the correspondence between the metalogical Beth property and the algebraic property of surjectivity of epimorphisms. It will be shown that this correspondence holds for the large class of equivalential logics. We apply our characterization theorem to relevance logics and many-valued logics.

Let S denote the variety of Sugihara algebras. We prove that the lattice (K) of subquasivarieties of a given quasivariety K S is finite if and only if K is generated by a finite set of finite algebras. This settles a conjecture by Tokarz [6]. We also show that the lattice (S) is not modular.

The logic RM and its basic fragments (always with implication) are considered here as entire consequence relations, rather than as sets of theorems. A new observation made here is that the disjunction of RM is definable in terms of its other positive propositional connectives, unlike that of R. The basic fragments of RM therefore fall naturally into two classes, according to whether disjunction is or is not definable. In the equivalent quasivariety semantics of these fragments, which consist of subreducts of (...) Sugihara algebras, this corresponds to a distinction between strong and weak congruence properties. The distinction is explored here. A result of Avron is used to provide a local deduction-detachment theorem for the fragments without disjunction. Together with results of Sobociski, Parks and Meyer (which concern theorems only), this leads to axiomatizations of these entire fragments — not merely their theorems. These axiomatizations then form the basis of a proof that all of the basic fragments of RM with implication are finitely axiomatized consequence relations. (shrink)

W. J. Mander presents a history of metaphysics in nineteenth-century Britain. He traces the story of the development and interplay of three great schools of thought, the agnostics, the empiricists, and the idealists, and their different responses to the idea of an ultimate but unknowable way that things really are in themselves.

"[Mitchell] undertakes to explore the nature of images by comparing them with words, or, more precisely, by looking at them from the viewpoint of verbal language.... The most lucid exposition of the subject I have ever read."—Rudolf Arnheim, _Times Literary Supplement_.

Op basis van de zgn. wijsbegeerte der wetsidee van Dooyeweerd (1894-1977) bouwt de auteur een christelijke, wijsgerige antropologie.

A major new source for research of the 19th century and history of ideas, this dictionary covers all of the major, and a range of the less well-known, thinkers and writers of the time.

F. H. Bradley did not write extensively or systematically on the philosophy of religion, and much of what he did write has the character of either tentative speculation or the pre-emptive rebuttal of potential misinterpretations that might threaten his general philosophical position. ‘I admit that on this subject I never had much to say’ he warns. But such a remark should not discourage us from considering his views on this topic, since the disclaimer is typically Bradleian, and more reflective of (...) his high standards for what is required in order to claim to have something to say about some matter than of any genuine lack of opinion. On closer inspection we find that he has, scattered throughout his work, a great many important things to say about this subject. (shrink)

During the 1970s, prenatal screening technologies were in their infancy, but were being swiftly harnessed to uncover and prevent spina bifida. The historical rise of this screening process and prevention programme is analysed in this paper, and the role of ethical debates in key studies, editorials and letters reported in the Lancet, and other related texts and governmental documents between 1972 and 1983, is considered. The silence that surrounded rigorous ethical debate served to highlight where discussion lay—namely, within the justifications (...) offered for the prevention of spina bifida, and the efficacy and benefits of screening. In other words, the ethical justification for screening and prevention of spina bifida, when the authors are not explicitly interested in ethics, is considered. These justifications held certain notions of disability as costly to society, with an imperative to screen and prevent spina bifida for the good of the society. (shrink)

W. J. Mander presents the first ever synoptic history of British Idealism, the school of thought which dominated English-language philosophy from the 1860s to the early 20th century. He restores to its proper place this neglected period of philosophy, introducing the exponents of Idealism and explaining its distinctive concepts and doctrines.

When is it a good time to think about time? The answer provided by this essay is that there is no time like the present, especially the crazy, tense present of the year 2020. In this year four distinct scales of temporality have collided in a prolonged period of crisis and uncertainty: (1) the onset of a global pandemic that devastated the world economy and killed over a million people, the worst public health disaster since the Spanish flu of 1918; (...) (2) a political crisis featuring the rise of authoritarian governments around the world that threatened to overturn two centuries of efforts to secure stable representative democracies, centered in the rise of a would-be tyrant and demagogue in the US; (3) an explosive social movement centered in the endemic condition of systemic racism in the US; (4) a global environmental crisis that threatens the stability of the planetary ecological system as a sustainable habitat for thousands of species, including the human. Quarantined in monkish isolation by the pandemic, the author has engaged in a set of reflections on these convergent time scales. Instead of the classic (and unanswerable) philosophical question “What is time?” this essay reflects on the ways we picture time in metaphors, figures, personifications, and diagrams. In an anachronistic gathering of images of time from ancient and modern sources, the essay attempts to replace the ontology of time with an iconology that may provide some useful tools for finding our way through this epochal crisis. (shrink)