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For forty years, Harvey Mansfield has been worth reading. Whether plumbing the depths of MachiavelliOs Discourses or explaining what was at stake in Bill ClintonOs impeachment, MansfieldOs work in political philosophy and political science has set the standard. In Educating the Prince, twenty-one of his students, themselves distinguished scholars, try to live up to that standard. Their essays offer penetrating analyses of Machiavellianism, liberalism, and America., all of them informed by MansfieldOs own work. The volume also includes a bibliography of (...) MansfieldOs writings. (shrink)

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Introduction /David F. Wright -- The natural ethic / Oliver O'Donovan -- Using the Bible in ethics / Howard Marshall -- From Christendom to pluralism / John Briggs -- Towards a theology of the state / Haddon Wilmer -- The challenge of Marxism /David Lyon -- Man in society / E.David Cook -- Human rights / John Gladwin -- Epilogue : tasks which await us / John Stott.

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In recent literature in the philosophy of mind and language, one finds a variety of examples that raise serious problems for the traditional analysis of belief as a two-term relation between a believer and a proposition. My main purpose in this essay is to provide a critical test case for any theory of the propositional attitudes, and to demonstrate that this case really does present an unsolved puzzle. Chapter I defines the traditional, propositional analysis of belief, and then introduces a (...) distinction, motivated by the intuitions that underlie Kripke's arguments for direct reference, between purely qualitative and individual propositions. Beliefs typically expressed using proper names, indexicals or demonstratives appear to relate the believer to individual propositions with the entity that may be referred to as subject constituent. Chapter II presents the critical test case . In this and Chapters III-VI it is used to show that the latter sorts of beliefs are not analyzable as dyadically relating the believer to individual propositions. The case constitutes a genuine counterexample to the traditional analysis only if it is possible for a believer to believe an individual proposition with a contingent thing other than herself as a constituent; and the believer in the case is in optimum conditions for believing an individual proposition. In Chapters III, IV, and VI, I criticize views prompted by rejection of , and in Chapter V, I criticize Stalnaker's view, which rejects . Chapter VI also considers the non-traditional, triadic analyses of belief proposed by Kaplan and Richard; they fall prey to the main criticisms of Chapter V. In the Postscript, I give a comparative assessment of approaches to resolving the Two Tubes Puzzle, and I place it in historical context by pointing out the puzzle's similarities to the 'problem of sense data' . Correlatively, I indicate the bearing of Methodological Solipsism on future attempts to solve the puzzle. My conclusion is that although the puzzle remains a puzzle, it gives us reason to supplement, rather than completely abandon, the use of propositions in the analysis of thought; and I say what a supplementing solution must do to remain faithful to the intuitions of Chapter I. (shrink)

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A philosophical analysis is offered of the relationship between knowledge and liberation in Buddhism. Buddhists often consider the knowledge of impermanence as a key to liberation from craving, attachment, and hence suffering. However, it can be objected that one may know that things are impermanent and yet still be subject to craving and attachment. In the face of this objection, critical consideration is given to five ways in which one might preserve the claim that a knowledge of things as they (...) actually are results in liberation from craving and attachment. Many Buddhists might in fact reject the thesis that knowledge alone, no matter how it is characterized, is a sufficient condition for liberation. (shrink)

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How are children raised in different cultures? What is the role of children in society? How are families and communities structured around them? Now in its third edition, this deeply engaging book delves into these questions by reviewing and cataloging the findings of over 100 years of anthropological scholarship dealing with childhood and adolescence. It is organized developmentally, moving from infancy through to adolescence and early adulthood, and enriched with anecdotes from ethnography and the daily media, to paint a nuanced (...) and credible picture of childhood in different cultures, past and present. This new edition has been expanded and updated with over 350 new sources, and introduces a number of new topics, including how children learn from the environment, middle childhood, and how culture is 'transmitted' between generations. It remains the essential book to read to understand what it means to be a child in our complex, ever-changing world. (shrink)

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I am becoming increasingly disturbed by the lack of under standing of science revealed by politicians, industrialists and the general public. I am also concerned about the widespread mis use of the word "scientific" which is more and more being used in situations where it is quite inappropriate. As a result, in some circumstances gross overestimates are made as to what science can do. In other circumstances the real power of science is foolishly underestimated and the contributions which it can (...) make are squandered. Science is God is an attempt to explain just what is meant by the scientific approach and to define more closoJ. y what the word "scientific" indicates. It is deliberately brief and controversial because I want it to be read. In fact, the material dealt with in each single chapter really deserves a whole book to itself. In the future I hope that I may be able to give to each subject such full treatment. Meanwhile I hope that this book will stimulate discussion about science and will increase understanding of it.DAVID F. (shrink)

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Certain characteristics of childhood immaturity (e.g., infantile facial features) may have been favored by natural selection to evoke positive feelings in adults. We propose that some aspects of cognitive immaturity might also endear young children to adults. In two studies, adults rated expressions of mature and immature thinking attributed to children. Immature thinking in which children expressed a supernatural explanation elicited positive affect reactions, whereas other forms of immature thinking, which made no attribution to supernatural causation, were responded to negatively. (...) This pattern was found for parents and others, males and females, American and Spanish college students, and for target children 3 to 9 years of age. We suggest that persistence of supernatural thinking in adulthood causes people to view the expressions of such thinking in children in a positive manner, fostering nurturance of young children who display them. (shrink)

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Mammalian oocytes exhibit a series of cell cycle transitions that coordinate the penultimate events of meiosis with the onset of embryogenesis at fertilization. The execution of these cell cycle transitions, at G2/M of meiosis‐I and metaphase/anaphase of meiosis I and II, involve both biosynthetic and post‐translational modifications that directly modulate centrosome and microtubule behavior. Specifically, somatic cells alter the signal transduction pathways in the oocyte and influence the expression of maturation promoting factor (MPF) and cytostatic factor (CSF) activity through a (...) microtubule‐dependent mechanism. The regulation of the oocytes' cell cycle machinery by hormone‐mediated somatic cell signals, involving both positive and negative stimuli, ensures that meiotic cell cycle progression is synchronized with the earliest pivotal events of mammalian reproduction. (shrink)

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Although it is rarely named, the majority of societies in the ethnographic record demarcate a period between early childhood and adolescence. Prominent signs of demarcation are, for the first time, pronounced gender separation in fact and in role definition; increased freedom of movement for boys, while girls may be bound more tightly to their mothers; and heightened expectations for socially responsible behavior. But above all, middle childhood is about coming out of the shadows of community life and assuming a distinct, (...) lifetime character. Naming and other rites of passage sometimes acknowledge this transition, but it is, reliably, marked by the assumption or assignment of specific chores or duties. Because the physiological changes at puberty are so much more dramatic, the transition from middle childhood is more often marked by a rite of passage than the entrance into this period. There is also an acknowledgment at the exit from middle childhood of near-adult levels of competence—as a herdsman or hunter or as gardener or infant-caretaker. (shrink)

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In this essayDavid Labaree explores the historical and sociological elements that have made educational researchers dependent on statistics. He shows that educational research as a domain, with its focus on a radically soft and thoroughly applied form of knowledge and with its low academic standing, fits the pattern in which weak professions have been most likely to adopt quantification. One problem with educational researchers' seduction by the quantitative turn is that it deflects attention away from many of the (...) most important issues in the field, which are not easily reduced to standardized quanta. Another is that by adopting this rationalized, quantified, abstracted, statist, and reductionist vision of education, educational policymakers risk imposing reforms that will destroy the local practical knowledge that makes the ecology of the classroom function effectively. Quantification, Labaree suggests, may be useful for the professional interests of educational researchers, but it can be devastating for school and society. (shrink)

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Although we find many merits to Grossmann's fearful ape hypothesis, unlike Grossmann, we see heightened fearfulness as an ontogenetic adaptation, signaling helplessness and fostering caregiving during infancy, which subsequently became exapted to promote cooperation. We also argue that, rather than being the “breeding ground” for enhanced infant fearfulness, cooperative care is more likely the evolved product of enhanced fearfulness.

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Delivered as the 55th Annual John Dewey Lecture, sponsored by the John Dewey Society, at the annual meeting of the American Educational Research Association in San Francisco, April 27, 2013. I want to say up front that I’m here under false pretenses. I’m not a Dewey scholar or a philosopher; I’m a sociologist doing history in the field of education. And the title of my lecture is a bit deceptive. I’m not really going to talk about what college is good (...) for. Instead, I’m going to talk about how the institution we know as the modern American university came into being. As a sociologist, I’m more interested in the structure of the institution than in its philosophical aims. It’s not that I’m opposed to these aims. .. (shrink)

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This commentary will extend the territory claimed in the target article by identifying several other areas in the social sciences where findings from the WEIRD population have been over-generalized. An argument is made that the root problem is the ethnocentrism of scholars, textbook authors, and social commentators, which leads them to take their own cultural values as the norm.

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This paper points to the need in ape language research to shift from experimentation to ethnography. We cannot determine what goes on inside the head of an ape when it communicates with a human being, but we can learn about the nature and content of the communication that occurs in such face-to-face interaction. This information is fundamental for establishing a baseline for the abilities of an ape-human common ancestor.

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This article presents an Activity Cycle Theory of mental imagery.

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As psychology ethics begins to become more standardized and formalized globally (e.g., Gauthier, 2007) there are still educational, political, and psychological areas that require significant discussion. For example, test security has become a global issue, as psychological tests and even college entrance and graduate school admission tests have found their way online.

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Chariton’s novel, Chaereas and Callirhoe, is intensely interested not only in the emotional experience of the protagonists but also in the emotional effect the narrative has on readers. Among the many emotions depicted within the text, one stands out for its architectonic function: jealousy. Jealousy articulates the plot and propels it forward. Jealousy is also represented as a fundamentally “readerly” emotion: scenes of reading focus on the potential of written texts to stir jealous emotions. Similarly, scenes of embedded narration focus (...) on the jealous reactions of narratees. The plot achieves closure when Chaereas learns to manage his jealousy as narratee and narrator. His experience, however, has implications also for Chariton and his readers. The text’s representation of jealousy as a narrative and textual force speaks both to the experience of writing in a culture that prizes the imitation of prestigious models and to the experience of reading a text that self-consciously hybridizes those models. (shrink)

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This paper describes a flaw in the teaching of issues related to market economics and social justice at American institutions of higher learning. The flaw we speak of is really a gap, or an educational disconnect, which exists between those faculty who support market-based economies and those who believe capitalism promotes economic injustice. The thesis of this paper is that the gap is so wide and the ideas that are promoted are so disconnected that students are trapped into choosing one (...) or the other position (or neither) and are left unable to link the two sides of the discussion. Such an educational process is not one that produces free and reasoned discernment. In this paper, we briefly relate how we came to be aware of the disconnect and its harms. We present evidence that a pedagogical gulf exists within the teaching of markets and capitalism at American universities - faculty interviews, course syllabi, portions of the corpus of material generally referred to as Catholic Social Thought, as well as references to traditional, mainstream economic theory. Further, we give evidence of the confusion and frustration among students this gulf causes. We suggest possible reasons for the gulf-primarily through an investigation of the differences in underlying assumptions and misperceptions that exist between two divisions within universities. We conclude by suggesting a set of curricular changes designed to improve teaching. The authors' aim is not to change people's minds. It is to change their teaching. The authors believe that these curricular changes will leave students less frustrated and better prepared for a life of significant service - with improved critical thinking skills. (shrink)

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The article argues for a stand-alone ethics course in accounting and details the shortfalls and questionable approach of “teaching ethics across the curriculum”, especially for those preparing for professional careers in accounting. The need for a prerequisite course in the philosophy of ethics and moral reasoning is also addressed. A proposed semester listing of course topics for an accounting ethics course is presented, with supporting reasoning for their inclusion, and a detailed semester course syllabus is provided for consideration.

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In lieu of an abstract, here is a brief excerpt of the content:On the NoseDavid F. Bell (bio)I recently underwent a COVID test. As the technician inserted the rather ominous cotton-tipped probe into my nostril, she told me that it was going to feel as if she were tickling my brain. Indeed… This experience, shared by many during the past three years, and likely multiple times, prompted me to think about my nose. Not since cocaine reentered American mainstream culture in (...) the 1970s and '80s—and found its way into countless movies that reflect the trend—has the nose been so central to a certain state of public life. It's difficult to find a film dealing with American culture from that period and beyond, from Scarface to The Wolf of Wall Street, in which there is not a scene depicting characters snorting the obligatory line or spoon of cocaine. Yes, snorting, sniffing, sneezing, ingesting the line through the nose and finishing leftover dust by collecting it with a moist finger, rubbing it lovingly against the front gum of the mouth. Freud's "Über Coca" looms ominously in the background, the work of a phase in Freud's professional career complicated by his obscure relationships with Parke-Davis (now a subsidiary of Pfizer) and Merck, pharmaceutical companies that supplied him with early samples to tickle his nose (Freud; Merkel). The Sacklers of the moment. In our day, Pfizer wants to transform our noses into defenses against the virus rather than conduits toward mind-altering dreams. In the wake of the Freud and William Halsted cocaine addictions chronicled by Howard Merkel, the irony of the contemporary link between Pfizer and the nose is patent.The nose: that orifice through which the virus creeps, the first stage in breathing, the first filter for air-borne pollutants. Recently, important immunological analyses of COVID have focused on the question of viral load, how much virus is necessary to overcome the nose's filtering function and reach the deeper airways leading to the lungs. The processes triggered by any of the major vaccines prepare antibody blueprints and actual antibodies that can be dispatched to the linings of the nose to counter the virus as soon as the body detects its presence. The Delta, Omicron, and subsequent variants remind us that the virus has mechanisms to challenge this response, namely, increased viral load that intensifies transmissibility and the potential to overwhelm antibodies. It seems, however, that [End Page 231] so-called breakthrough infections are still well controlled by the body's vaccinated immune system. Hysteria about the dangers of such incursions is partially a product of biased and often incorrect or incomplete media coverage of the COVID vaccine, which has terrified the vaccinated and fueled the skepticism of the unvaccinated.The virus tries to overpower and confuse the filtering nose in another way, more immediately apparent to our conscious selves. As many as eighty-five percent of COVID infections result in the loss of smell, generally recovered in about two to three weeks in sickened people who overcome the infection. About five percent of COVID victims, however, have not recovered their sense of smell six months or more after they have shed the virus.1 What might it mean to lose one's sense of smell? In our vision-oriented culture, both sound (the ear) and smell (the nose) have been less recognized as primary defense mechanisms than in other cultures. When one hears a sound, the first reaction is to prepare for a threat, before the sonic source is seen or understood. Orientation in the world, knowing from which direction the sound emanates, is key to preparing the body for an encounter with an unknown phenomenon: "To sound (an alarm) means to warn. Isn't any emerging sound understood as a warning? Any unexpected sonic occurrence is seen as an indication of something that is to come and that must be clarified rapidly" (Deshays 34). By the same token, to sample surroundings by sniffing what is in the air signals whether one should inhale or somehow try to hold one's breath in search of cleaner, more palatable air. Without olfaction, we are at potentially heightened risk of asphyxiation. We are more likely to... (shrink)

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