Critical Discourse Analysis, or more popularly known as CDA, reflects the trend on the investigation of ideology and power struggle that is implied in the text and sound of discourse and language. With Norman Fairclough and the group in Lancaster University as the leading theorists of this discipline, this paper deals on extracting the very foundation of its theoretical claims in hope of unearthing the rich philosophical ideations and nuances that may have contributed towards its creation and formation through the (...) years. In this way, this would not only expose its philosophical framework but also would provide its readers and its practitioners a theoretical base and scope of related disciplines for the furthering of their interests and practices. This diachronic sketch legitimizes the claims of CDA as it rests on the more popular and stable conceptual skeleton of the major prominent thinkers of critical theory, poststructuralism, and postmodernism. (shrink)

The current appeal of non-standard economic alternatives is backgrounded against the vulnerability of mainstream capitalism to meltdown and crisis as shown in recent times. There is an increasing number of governments, institutions, and civil societies (NGOs) that have been advocating economic systems, structures, or dynamics that would promote the good of the human person (dignity, personhood, values, and worth). People have started to realize that doing economics is not always within the realm of rationalized judgments and mathematized calculations (highly impersonal) (...) but must look after the human person, at all costs. This paper attempts to contribute to this agendum by employing an interdisciplinary dialogue between theology and economics; drawing a moral-cultural framework towards a compassion-based economics. Together with the positive traits of today’s economic alternatives and the salient features of Jesus’ praxis of compassion, this paper would offer fourteen (14) criteria as basis for what could be the most feasible base/locus for an economics of compassion. Eventually, what has been considered as the suitable base/locus is the Basic Ecclesial Communities (BECs). Hence, a BEC-based Economics of Compassion or BEC-EC. (shrink)

The dilemma of the anthropos confuses him as to the advantage of the market to his existence. The market anthropos is seen as homo economicus, a self-interested, utility-maximizing individual. This popular belief is critically analyzed as to its nuances insofar as the homo politicus of John Rawls is concerned. The life of the market anthropos seeks consensus towards societal cooperation and justice. Popularly held to be dissenting, this paper seeks to explore their possible convergence in the light of the nuances (...) predicated by Adam Smith and Rawls. Ultimately, it is argued that the anthropos in either startum of politics or market is not differentiated but is one and the same, contextually apart but anthropologically integrated. The cooperative homo politicus can also be a cooperative homo econonomicus just as both can be selfishly motivated and utilitarianist. (shrink)

"No one has done so much as Mr. Eliade to inform literature students in the West about 'primitive' and Oriental religions.... Everyone who cares about the human adventure will find new information and new angles of vision."—Martin E. Marty, _New York Times Book Review_.

"Some Pow'r did us the giftie grant/ To see oursels as others can't." With that play on Burns' famous line as a preface, Willard Van Orman Quine sets out to spin the yarn of his life so far. And it is a gift indeed to see one of the world's most famous philosophers as no one else has seen him before. To catch an intimate glimpse of his seminal and controversial theories of philosophy, logic, and language as they evolved, (...) and to hear his warm and often amusing comments on famous contemporary philosophers.From his beginnings in Akron, Ohio in the early 1900s, Quine takes us on a tour of over 100 countries over three-quarters of a century, including close observations of the Depression and two world wars. Far from a philosophical tract, it is an ebullient, folksy account of a richly varied and rounded life. When he does dip into philosophy, it is generally of the armchair sort, and laced with a gentle good humor: "There is that which one wants to do for the glory of having done it, and there is that which one wants to do for the joy of doing it. One can want to be a scientist because he wants to see himself as a Darwin or an Einstein, and one can want to be a scientist because he is curious about what makes things tick.... In normal cases the two kinds of motivation are in time brought to terms.... In me the glory motive lingered......In this book, Quine approaches the details of his life the way he has always approached them with a sharp sense of interest, adventure and fun. And he has a skill for picking a word that is just off-center enough to pull an ordinary event out of the humdrum of daily life and evoke its personal meaning. The result is a book of memories that is utterly mesmerizing.Willard Van Orman Quine is the author of numerous books, including Word and Object, published by The MIT Press in 1960.A Bradford Book. (shrink)

Published by InterVarsity Press in Faith, Film and Philosophy: Big Ideas on the Big Screen, edited by R. Douglas Geivett & James S. Spiegel, 2007.

Ethical internalism is a view that links an agent's reasons to be moral with his or her motivation to be moral. At least two kinds of ethical internalism can be distinguished. "Socratic" ethical internalism is the view that an agent cannot think he has a moral reason to perform some action unless he has some motivation so to act. "Humean" ethical internalism is the view that moral reasons give genuine reasons for acting only when the action serves one of the (...) agent's desires or other "motivating" attitudes. I argue that neither Socractic nor Humean internalism is defensible. ;The central difficulty with Socratic internalism is that, if it can be tested at all, it involves the ascription of a desire, on the part of all competent agents, not to act immorally. But I argue that this "desire thesis" is itself unverifiable, so that the Socratic internalist thesis cannot be tested. These criticisms are applied to the views of R. M. Hare, H. A. Prichard, and Thomas Nagel. ;On the other hand, the Humean internalist, I argue, generally overstates the ability of agents to perceive and evaluate their own reasons for acting. This leads the Humean internalist wrongly to downplay the role of an agent's interests in determining his or her reasons for acting. I show how the views of the Humean internalist conflict with common-sense views about the ascription of reasons for acting, and apply the criticisms to the works of Philippa Foot, Bernard Williams, and Gilbert Harman. ;Finally, I develop an "externalist" account of reasons for acting. According of this account, the reasons properly ascribable to an agent do not depend in any essential way on the motivating attitudes that are ascribed to an agent. I argue that the externalist account best accords with our intuitions about the ascription of reasons for acting. And I conclude by examining the possibility of using the externalist account of reasons to justify the imposition of legal liability on agents. (shrink)

This article examines whether Willard Van Orman Quine’s indeterminacy thesis can be sustained. The argument from above, Quine argues, can derive indeterminacy as its conclusion. I will argue that the indeterminacy claim cannot be sustained. I further argue that Quine changed the formulation of the underdetermination of theory by evidence (UTE) argument from what Duhem said to the Quine/Pierce meaning verification view, in order use the new formulation of UTE to imply indeterminacy. Given all that, we see when we (...) apply the old UTE argument we only arrive at underdetermination of theory by evidence, and that applies to all sciences, philosophy and knowledge, including philosophy of language. (shrink)

In a provocative 1974 article entitled “Harvesting the Dead,” Willard Gaylin explored potential uses of “neomorts,” or what are currently referred to as “heart-beating cadavers”—that is, humans determined to be dead by neurological criteria and whose cardiopulmonary function is medically maintained by ventilators, vasopressors, and so forth. Medical research was one of the potential uses Gaylin identified. He pointed out that tests of drugs and medical procedures that would have unacceptable health risks if performed on living human subjects could (...) be performed on neomorts without any health risks. According to Gaylin, the potential benefits of such research could be enormous, including not subjecting patients to ineffective or harmful medical procedures and eliminating delays in providing effective therapies to dying patients. (shrink)

Growing evidence suggests mothers invest more in girls than boys and fathers more in boys than girls. We develop a hypothesis that predicts preference for girls by the parent facing more resource constraints and preference for boys by the parent facing less constraint. We test the hypothesis with panel data from the Tsimane’, a foraging-farming society in the Bolivian Amazon. Tsimane’ mothers face more resource constraints than fathers. As predicted, mother’s wealth protected girl’s BMI, but father’s wealth had weak effects (...) on boy’s BMI. Numerous tests yielded robust results, including those that controlled for fixed effects of child and household. (shrink)

Yoga, Immortality and Freedom. Mircea Eliade. Translated from the French by Willard R. Trask. Arkana, London 1989.

Certain sections ofJosiah Willard Gibbs's thermodynamics papers might be applicable to biological equilibrium and growth, normal or abnormal.Gibbs added terms⌆ Μ i dm i to the differential of the internal energy dε=tdη−pdΝ, where μi=δεδmi is the potential of substancem i , to provide for chemical as well as thermal and mechanical equilibrium. In this article a further generalization is suggested, to include biological equilibrium by adding to de terms of the form GdN, the variableN being the number of cells, (...) where G=δεδN is a “growth potential” that measures exactly the resistance toward spontaneous growth. The functionG, likeΜ i is intensive in nature except for a conversion factor dMdN ,M=⌆m i , affording possible insight into why incipient abnormal growth is often independent of the number of cells. Useful applications might follow from identities between δGδη,δGδv , or δGδmi and δtδN,−δpδN or δμiδN respectively. The following new function is studied, ζ¯=ζ−GN , a natural generalization of theGibbs free energy function ζ, the possibility of measuring it electrically, and comparison of its role with that of ζ for the possible experimental determination ofG. Gibbs's necessary and sufficient conditions for heterogeneous equilibrium ofn components inm phases are generalized and also modified to include broader restraining conditions like ∑mi=1δNj⩾o ,j=1,f,n, the > being characteristic of only living cellular phases. Careful appraisal of the term “biological stability” is followed by new criteria for stability, instability, and limits of stability, in terms of derivatives ofG, with possible medical applications. Three different sections of Gibbs's works tend to indicate that, for a biological phase, lower pressure usually increases its stability. The equation p′′−p′=σ , where σ=surface tension,p′, p′ = pressures,r, r′=radii of curvature, is applied to possible control of tissue growth at interfaces. Methods of altering the equilibrum between three phasesA, B, C by varying the interfacial tensionsσ AB ,σ BC ,σ AC , using relations like AB <σ AC + BC for stability of theA, B interface, suggest different means for shifting biological equilibrium between normal and abnormal cells through the introduction of new third phases at the interface. Various devices are mentioned for possible control of growth through proper channeling of surface or other equivalent forms of energy. (shrink)

Frege, G. Review of Dr. E. Husserl 's Philosophy of arithmetic.--Mohanty, J. N. Husserl and Frege.-- Husserl, E. A Reply to a critic of my refutation of logical psychologism.--Willard, D. The Paradox of logical psychologism.--Natorp, P. On the question of logical method.--Næss, A. Husserl on the apodictic evidence of ideal laws.--Mohanty, J. N. Husserl 's thesis of the ideality of meanings.--Atwell, J. E. Husserl on signification and object.--Sokolowski, R. The logic of parts and wholes in Husserl 's Investigations.--Gurwitsch, A. (...) Outlines of a theory of essentially occasional expressions.--Bar-Hillel, Y. Husserl 's conception of a purely logical grammar.--Edie, J. M. Husserl 's conception of the grammatical and contemporary linguistics.--Downes, C. On Husserl 's approach to necessary truth.--Patzig, G. Husserl on truth and evidence.-- Husserl, E. The task and the significance of the Logical investigations. (shrink)

Dans le dernier numéro de 2010 de l’ Interdisciplinary Science Reviews intitulé « Histoire et nature humaine », Brad Inwood et Willard McCarty, rédacteurs en chef, ont invité le professeur G.E.R Lloyd, à écrire un article sur le débat entre universalistes et relativistes, reprenant les thèses de son récent livre Cognitive Variations (Oxford University Press, 2007). À cet article répondent des spécialistes de diverses disciplines. Nous publions ici la réponse de deux anthropologues : Philippe Descola et Eduardo Viveiros de (...) Castro. (shrink)

This distinction has sometimes been read as purely epistemic, resting not on things, but on our knowledge of them: there is one world, not two, though it may be apprehended in two ways. But this view is patently at odds with the text. Knowledge and opinion are δυνάμεις, "faculties," to be distinguished and defined by their objects, no less than by the state of mind they produce, and Plato clearly states that the fallibility and unclearness of opinion is rooted in (...) the relative unreality of opinables. (shrink)

George Edward Moore.--Bertrand Russell.--Ludwig Wittgenstein.--Moritz Schlick.--Hans Reichenbach.--Rudolf Carnap.--Karl R. Popper.--Gilbert Ryle.--Willard Van Orman Quine.

The volume includes the proceedings from the conference FOL75 -- 75 Years of First-Order Logic held at Humboldt University, Berlin, September 18 - 21, 2003 on the occasion of the anniversary of the publication of Hilbert's and Ackermann's Grundzuge der theoretischen Logik. The papers provide analyses of the historical conditions of the shaping of FOL, discuss several modern rivals to it, and show the importance of FOL for interdisciplinary research. While there is no doubt that the celebrated book marks a (...) most important step in the development of logic, the volume in hand proves the actuality of the question "Which logic is the right logic." The volume contains articles by: H. Andreka, J. X. Madarasz, I. Nemeti, A. Avron, K. Brunnler, A. Guglielmi, G. Englebretsen, W. Ewald, P. Hajek, J. Hintikka, W. Hodges, M. Kracht, R. Lanzet, H. Ben-Yami, C. Toke, S. P. Odintsov, H. Wansing, J. A. Robinson, M. Rossberg, M. Thielscher, D. E. Willard, andJ. Wole 'nski. (shrink)

Krabbe (2003, in F.H. van Eemeren, J.A. Blair, C.A. Willard and A.F. Snoeck Henkemans (eds.), Proceedings of the Fifth Conference of the International Society for the Study of Argumentation, Sic Sat, Amsterdam, pp. 641–644) defined a metadialogue as a dialogue about one or more dialogues, and a ground-level dialogue as a dialogue that is not a metadialogue. Similarly, I define a meta-argument as an argument about one or more arguments, and a ground-level argument as one which is not a (...) meta-argument. Krabbe (1995, in F.H van Eemeren, R. Grootendorst, J.A. Blair, C.A. Willard and A.F. Snoeck Henkemans (eds.), Proceedings of the Third ISSA Conference on Argumentation, Sic Sat, Amsterdam, pp. 333–344) showed that formal-fallacy criticism (and more generally, fallacy criticism) consists of metadialogues, and that such metadialogues can be profiled in ways that lead to their proper termination or resolution. I reconstruct Krabbe’s metadialogical account into monolectical, meta-argumentative terminology by describing three-types of meta-arguments corresponding to the three ways of proving formal invalidity he studied: the trivial logic-indifferent method; the method of counterexample situation; and the method of formal paraphrase. A fourth type of meta-argument corresponds to what Oliver (1967, Mind 76, 463–478), Govier (1985, Informal Logic 7, 27–33), and Copi (1986) call refutation by logical analogy. A fifth type of meta-argument represents my reconstruction of arguments by parity of reasoning studied by Woods and Hudak (1989, Informal Logic 11, 125–139). Other particular meta-arguments deserving future study are Hume’s critique of the argument from design in the Dialogues Concerning Natural Religion, and Mill’s initial argument in The Subjection of Women about the importance of established custom and general feeling vis-à-vis argumentation. (shrink)

Let be a finite collection of finite algebras of finite signature such that SP( ) has meet semi-distributive congruence lattices. We prove that there exists a finite collection 1 of finite algebras of the same signature, , such that SP( 1) is finitely axiomatizable.We show also that if , then SP( 1) is finitely axiomatizable. We offer new proofs of two important finite basis theorems of D. Pigozzi and R. Willard. Our actual results are somewhat more general than this (...) abstract indicates. (shrink)

Artykuł ma charakter polemiczny – wyraża wątpliwość wobec potocznego przekonania, że materialne pozostałości po społeczeństwach minionych, skoro są jedynym o nich źródłem informacji, mówią „same za siebie”. Przekonanie to znajduje wsparcie w upowszechniającym się ostatnio w humanistyce światowej i europejskiej ukierunkowaniu badań nad kulturą materialną. Istotą owego ukierunkowania - jak twierdzą jego zwolennicy posługujący się hasłem „powrotu do materialności” lub „powrotu do rzeczy” - jest osłabienie czy wręcz wyeliminowanie nieuzasadnionej asymetrii między ludzkimi działaniami intencjonalnymi a nie-ludzkim, materialnym światem relacji przyczynowych. (...) Jednakże odczytywanie pradziejów z uporządkowanych przez archeologa materialnych wytworów jest ich odczytywaniem w języku wspólnotowym, a więc takim, w którym nadana została owemu zbiorowi wytworów treść dziejowa. Treść dziejowa uporządkowanego na muzealnej wystawie zbioru wytworów to rezultat uzgodnień wspólnotowych, literalne odniesienie przedmiotowe, „widziany społecznie” fragment rzeczywistości minionej, jej ujęcie z punktu widzenia akceptowanego kulturowo wcześniejszego zespołu stwierdzeń. Bez uzgodnień w języku wspólnotowym nie jest możliwe nadanie treści dziejowej porządkującej materialne wytwory, tak jak nie jest możliwe jej odczytanie bez znajomości języka wspólnotowego. Beduini czy australijscy aborygeni - przykładowo - nie uczestniczą w „umeblowaniu” świata kultury zachodniej, a więc bez znajomości jego języka wspólnotowego nie są w stanie odczytać treści dziejowej ze zbioru wytworów przedstawiającego ową treść. Język wspólnotowy ma charakter przedustawny; w sensie logicznym wyprzedza zarówno nadawanie materialnym wytworom treści dziejowej, jak i jej odczytanie przez odbiorcę. Materialne przedmioty, podobnie jak i miniona rzeczywistość, w której funkcjonowały, łączą się nierozerwalnie z kontekstem myślowym badacza, z jego kontekstem kulturowym. W związku z tym oddzielenie ich obiektywnego charakteru od kontekstu kulturowego, za pośrednictwem którego są one postrzegane, okazuje się niemożliwe. Nie jest więc możliwe oddzielenie rzeczy od naszego sposobu myślenia o nich. Przedmioty materialne w sensie przyrodoznawczym same w sobie nic nam nie mówią. „Tylko my to robimy” - by użyć sformułowania R. Rorty’ego. Główna teza artykułu ugruntowana jest więc w dokonaniach takich myślicieli jak: Kazimierz Ajdukiewicz, Jerzy Kmita, Hilary Putnam czy Willard Van Orman Quine. Upowszechniające się dziś urzeczowienie badań nad kulturą jest wyrazem mityzacji sposobu myślenia najbardziej czytelnego w kulturze popularnej, a polegającego z jednej strony na antropomorfizowaniu świata natury, z drugiej zaś na równoczesnej reifikacji kulturowego obrazu świata. (shrink)