Results for 'Martin E. Cave'
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- Economists' statement on network neutrality policy.William J. Baumol,Robert E. Litan,Martin E.Cave,Peter Cramton,Robert W. Hahn,Thomas W. Hazlett,Paul L. Joskow,Alfred E. Kahn,John W. Mayo,Patrick A. Messerlin,Bruce M. Owen,Robert S. Pindyck,Vernon L. Smith,Scott Wallsten,Leonard Waverman,Lawrence J. White &Scott Savage -manuscript
- The Education of Desire: Plato and the Philosophy of Religion by Michel Despland. [REVIEW]Martin D. Yaffe -1988 -The Thomist 52 (2):343-347.In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 343 The Education of Desire: Plato and the Philosophy of Religion. By MICHEL DESPLAND. Toronto and Buffalo: University of Toronto Press, 1985. Pp. xiv + 395. $45.00 (cloth); $25.00 (paper). Plato, in Professor Despland's considered estimate, is a " philosopher of religion" avant la lettre. Despite their remote antiquity, Despland finds the dialogues a plausible introduction to the admittedly "un-Platonic" twentieth-century philosophical discussion of religion. His premise (...) is that modern philosophy of religion shares, or ought to share, Plato's twin concern for inducing benign social dispositions and for arousing reverent intellectual contemplation-a combination which Despland's compendious yet for the most part plain-spoken scholarship calls "the education of desire." Despland accordingly aims to clarify " the demands for attention that the religious life of Greece presses upon Plato's mind 1and the sort of attention Plato pays to it" (xii). He begins with the Socratic dialogue Euthyphro, which raises but does not resolve the question "What is piety?" Socrates's question is posed during the late fifth-century twilight of Athenian religious traditions, amid the glare of competing practical claims about standards for evaluating right and wrong. Not surprisingly, neither Euthyphro nor Socrates quite embodies the traditional piety to which their conversation purportedly appeals. Euthyphro is one-sided and doctrinaire in his appropriation of the ancestral myths by which he would justify his highly irregular lawsuit against his father for impiety. Socrates, on the other hand, is consistently ironic and, claiming little more than knowledge of his own ignorance, is said to "stake everything on the, it is hoped, well-scrutinized conscience" (31). However this may be, Plato's unsettled and unsettling dialogue on piety indicates the need for philosophy of religion as Despland understands it. Plato (whom Despland would distinguish sharply from Socrates) aims "to rethink the opinions Greeks shared, or disputed, about t.he world or man's place in it" with a view to supplying more positive and lasting answers (57). He takes his bearings by the threefold theology implicit in the Laws. In Book X, Plato's Athenian Stranger asserts inter alia that the gods exist, that they care for human beings, and that they are incorruptible (cf. 907b). Despland attributes the Stranger's assertions to Plato himself, as Plato's innovative, rationally defensible " creed " by which he " seeks to change the minds of human beings with the help of the law and its penalties " (103f). He argues as follows. That the gods are incorruptible is seen to imply a " universal moral economy '' whereby " all souls in the end get their just deserts" (120)-as Socrates maintains in the myth which culminates Plato's Gorgias, whose plot Despland summarizes accordingly. That the gods exist at all suggests "an intelligible order con- 344 BOOK REVIEWS ducive to the human good" (126ff.), an order knowable not simply by analogy with the human cra£ts (as supposed by Socrates in the so-called " earlier " dialogues) but rather by " a sort of austere mystical submission to the Good" (141)-as Despiand shows by interpreting the Republic in the light of thecave image of Book VIL Finally, that the gods care for human beings means that, given " the presence of a cosmic pull that keeps the soul open to transcendent realities and helps it on its way towards them" (165), human desires are not inevitably selfish but are educable or convertible to the desire. for truth-;a doctrine which Despland ascribes to Plato by way of an analysis of Socrates's notion of "divine madness" in the Phaedrus and the adjacent myth comparing the soul to a pair of charioteer-driven winged horses (244e-255c). In Despland's reading, then, Socratic dialectics function above all to support or illustrate the accompanying myths. The dialogues.ther.eby produce "reasoned doctrines " (197). Socratic philosophizing is pressed into the service of a Platonic story-telling designed t.o reshape the popular mores. Plato's subsequent failure to bring about political reform during his own lifetime (whether in Athens or at Syracuse) evidently proved no obstacle to his posthumous influence (e.g., in the tradition of Christian Platonism). Therein lies his perennial interest for philosophers of religion... (shrink)
- Plato and the Anatomy of Constitutions.Martin E. Spencer -1978 -Social Theory and Practice 5 (1):95-130.
- Marx on the state.Martin E. Spencer -1979 -Theory and Society 7 (1-2):167-198.
- Challenging Rahner’s Reading of Augustine on Theophanic and Incarnational Peculiarity.Martin E. Robinson -2024 -Augustinian Studies 55 (2):221-238.This article explores Karl Rahner’s assessment of Augustine’s treatment of Old Testament theophanies and the Incarnation. It scrutinizes Rahner’s contention that Augustine deviated from the Christological interpretation held by earlier church fathers and finds that while Augustine’s interpretation differs from the majority of his predecessors, he is not the first significant church father to embrace such a view. Moreover, Augustine’s approach to the theophanies is shown to have deep roots in both tradition and scripture, challenging the explanatory power of the (...) Christological interpretation. The article then argues that it is unreasonable to link Augustine’s theophanic non-peculiarity directly to a rejection of incarnational peculiarity. In addition to the absence of definitive texts denying Christ’s incarnational peculiarity, along with texts clearly affirming it, Augustine’s close association between the missions and processions—an association that ultimately supports Rahner’s Rule—eliminates the possibility of him rejecting the Son’s incarnational peculiarity. Consequently, Rahner’s assertion about Augustine’s alleged denial of incarnational peculiarity lacks solid grounding in Augustine’s body of work. (shrink)
- On the generality of the laws of learning.Martin E. Seligman -1970 -Psychological Review 77 (5):406-418.No categories
- Politics and rhetorics.Martin E. Spencer -forthcoming -Social Research: An International Quarterly.No categoriesExport citation
Bookmark - The Ontologies of Social Science.Martin E. Spencer -1982 -Philosophy of the Social Sciences 12 (2):121-141.
- Linde Ahrens Heyboer 1920-1964.Martin E. Lean -1964 -Proceedings and Addresses of the American Philosophical Association 38:95 -.No categories
- Health/Medicine and the Faith Traditions an Inquiry Into Religion and Medicine.Martin E. Marty &Kenneth Vaux -1982
- (1 other version)The idea of the person as a collective representation.Martin E. Spencer -1979 -Human Studies 4 (1):257 - 271.
- The Irony of It All, 1893–1919.Martin E. Marty -1986No categoriesExport citation Bookmark
- A Reply to My Critic.Martin E. Lean -1971 -Pacific Philosophical Quarterly 52 (3):571.No categoriesExport citation Bookmark
- Solution to the P − W problem.E. P.Martin &R. K. Meyer -1982 -Journal of Symbolic Logic 47 (4):869-887.
- Morality, Ethics, & the New Christian Right.Martin E. Marty -1981 -Hastings Center Report 11 (4):14-17.
- Chronique de mystique.E.Martin -1911 -Revue Thomiste 19 (1):229.No categoriesExport citation Bookmark
- Fundamentalism and Evangelicalism.Martin E. Marty (ed.) -1993 - De Gruyter Saur.Part of a 14-volume work covering writings in American religious history with specific attention to trends in American Protestantism; church and state; theological issues; social Christianity; women in religion; native American religion; regional and black religion; fundamentalism and creationism.No categories
- Under God, Indivisible, 1941–1960.Martin E. Marty -1996No categoriesExport citation Bookmark
- The New Shape of American Religion.Martin E. Marty -1959No categories
- The sensory threshold for faradic stimulation in man.E. G.Martin,E. L. Porter &L. B. Nice -1913 -Psychological Review 20 (3):194-205.
- Building cultures of trust.Martin E. Marty -2010 - Grand Rapids, Mich.: W.B. Eerdmans Pub. Co..In Building Cultures of TrustMartin Marty proposes ways to improve the conditions for trust at what might be called the "grassroots" level. He suggests that it makes a difference if citizens put energy into inventing, developing, and encouraging "cultures of trust" in all areas of life--families, schools, neighborhoods, workplaces, and churches. Marty acknowledges that the reality of human nature tends toward trust-breaking, not trust-building--all the more reason, he argues, to develop strategies to bring about improvements incrementally, one small (...) step at a time. --from publisher description. (shrink)
- The Place of Bonhoeffer: Problems and Possibilities in His Though.Martin E. Marty -1962No categoriesExport citation Bookmark
- The many faces of technology, the many voices of tradition.Martin E. Marty -1987 - In Hans Mark & W. Lawson Taitte,Traditional moral values in the age of technology. Austin, Tex.: the University of Texas Press.Export citation Bookmark
- Note on the Cover Artist.E.Martin -2011 -British Journal of Aesthetics 51 (4):459-459.
- The gift of silence : towards an anthropology of jazz improvisation as neuroresistance.Martin E. Rosenberg -2021 - In Alice Koubová & Petr Urban,Play and Democracy: Philosophical Perspectives. New York, NY: Routledge.Martin E. Rosenberg -/- The Gift of Silence: Towards an Anthropology of Jazz Improvisation as Neuro-Resistance. -/- ABSTRACT: -/- This essay addresses how the complex processes that occur during jazz improvisation enact behaviors that resemble the logic of gift exchange first described by Marcel Mauss. It is possible to bring to bear structural, sociological, political economical, deconstructive or even ethical approaches to what constitutes gift exchange during the performance of jazz. Yet, I would like to shift from focusing this (...) analysis of jazz improvisation with reference to the language of music as symbolic action (which all of these approaches require), to grounding improvisation in embodied and distributed cognition, the performance of which begins with a ritual gift of silence. By silence, I refer to the embodied, yet shared pure duration as felt synchrony within an individual performer, that extends to the members of an ensemble. Thus, I refer to both aesthetic and micro-political implications of embodied, yet also distributed musical cognition in real time. -/- For jazz musicians, embodied silence becomes the initial condition for processes of cognitive bifurcation. For it is bifurcation that attracts us to jazz in the first place. Here I expand my previous work establishing similarities in the behavior of bifurcating systems in physical and cognitive sciences to the unfolding of ambiguity in real time during improvisation with respect to polyphony, polytonality and polyrhythms in the history of jazz from Charlie Parker to Ornette Coleman. We can therefore re-conceptualize jazz improvisation as a subversive antidote for processes of determination identified in a sub-discipline of cultural studies called “cognitive capitalism.” By examining silence from this anthropological perspective, we can conceive of jazz performance as a ritualized resistance to top-down cognitive control immanent with social and digital networks. The ritual enactment that is jazz improvisation points towards an aesthetics of bifurcation that is simultaneously a micro-politics of neuro-resistance. In other words, I argue that freedom of thought requires freedom from thought as an initial condition. -/- Yet, I emphasize the empirical rather than mystical grounds to this gift of silence. The valorization of silence by jazz musicians is not simply etiquette, an ethics of reciprocity for performers exchanging “riffs,” but an initial condition that jazz performers (and, I would argue, listeners) experience in their bodies, thus linking embodied cognition to a collective field of cultural production that emerges from each embodied individual, and yet also pervades the ensemble in ways reminiscent of feedback loops in complex systems. The recent and remarkable research on music and the brain has demonstrated that it is now possible to describe jazz improvisation as possessing both embodied and distributed cognitive properties. The emergent neuronal ensemble behavior within the individual that is visible in jazz improvisors, discovered by the neuroscientists at Johns Hopkins led by Charles Limb, bears striking resemblance to the interactive behaviors of the jazz ensemble itself. Thus, it is by recourse to recent research by myself and others into the cognitive neuroscience of music generally, and jazz improvisation specifically, that the empirical grounds for an anthropology of neuro-resistance become visible. (shrink)
- On dworkin’s brute-luck–option-luck distinction and the consistency of brute-luck egalitarianism.Martin E. Sandbu -2004 -Politics, Philosophy and Economics 3 (3):283-312.Egalitarian thinkers have adopted Ronald Dworkin’s distinction between brute and option luck in their attempts to construct theories that better respect our intuitions about what it is that egalitarian justice should equalize. I argue that when there is no risk-free choice available, it is less straightforward than commonly assumed to draw this distinction in a way that makes brute-luck egalitarianism plausible. I propose an extension of the brute-luck–option-luck distinction to this more general case. The generalized distinction, called the ‘least risky (...) prospect view’ of brute luck, implies more redistribution than Dworkin’s own solution (although less than called for by some of his other critics). Moreover, the generalized brute-luck–option-luck distinction must be parasitical on an underlying non-egalitarian theory of which sets of options are reasonable. The presupposed prior theory may be inimical to the claim that justice requires equality rather than some other distributive pattern. (shrink)
- CS redundancy and secondary punishment.Martin E. Seligman -1966 -Journal of Experimental Psychology 72 (4):546.
- Control group and conditioning: A comment on operationism.Martin E. Seligman -1969 -Psychological Review 76 (5):484-491.
- Homo Prospectus.Martin E. P. Seligman,Peter Albert Railton,Roy F. Baumeister &Chandra Sekhar Sripada -2016 - Oxford University Press.NINE Morality and Prospection -- TEN Prospection Gone Awry: Depression -- ELEVEN Creativity and Aging: What We Can Make With What We Have Left -- Afterword -- Author Index -- Subject Index.
- Physics and Metaphysics.Martin E. Lean -1972 -Pacific Philosophical Quarterly 53 (4):365.No categoriesExport citation Bookmark
- Global Institutions and Responsibilities. [REVIEW]Martin E. Sandbu -2007 -Business Ethics Quarterly 17 (1):174-175.
- Valuing processes.Martin E. Sandbu -2007 -Economics and Philosophy 23 (2):205-235.Conventional economic theory assumes that people care only about ultimate outcomes and are indifferent to the decision and allocation processes by which outcomes are brought about. Building on Sen (1997), I relax this assumption, and investigate the formal and philosophical issues that arise. I extend the formal apparatus of preference theory to analyse how processes may enter preferences, and investigate whether traditional invariance requirements like the Weak Axiom of Revealed Preference are still satisfied in this new setting. I show that (...) it is, provided certain conditions of separability hold, and I discuss the plausibility of these conditions. Further, I argue that processes are often valued in a mode that diverges from the conventional modes of instrumental and intrinsic/independent valuation. I introduce the notion of dependent non-instrumental valuation, and show how processes could depend on their instrumental function for their value – making their value dependent – and yet derive their value from something else – making it non-instrumental. Dependent non-instrumental value, I argue, can be explained by symbolic and evidential relations between processes and outcomes. (Published Online July 31 2007) Footnotes1 This article is based on the third chapter of my Ph.D. dissertation (Sandbu 2003). I would like to thank Richard Tuck for many discussions over several years, which helped me develop and elaborate the ideas presented here. I am also very grateful to Amartya Sen, Nien-hê Hsieh, Luc Bovens, and Xaq Pitkow for their close readings of various versions of the paper and their incisive comments, questions, and suggestions. Further thanks go to Christopher Avery, Matthias Benz, Jerry Green, Waheed Hussain, David Laibson, Robert Sugden, Alan Strudler, Justin Wolfers, and seminar participants at Harvard University and the Wharton School of Business. Akshay Jashnani provided helpful research assistance. Most of the ideas in the present article were developed while I was the recipient of a doctoral grant from the Research Council of Norway, which I gratefully acknowledge. (shrink)
- The Hobbes Game, Human Diversity, and Learning Styles.Martin E. Gerwin -1996 -Teaching Philosophy 19 (3):247-258.This paper recounts the pedagogical benefits of the Hobbes Game to introduce students to Hobbes' social contract theory. The author introduces a modified version of John Immerwahr's Hobbes Game and organizes the activities according David Kolb's typology of learning styles. The game provides students with a concrete experience of thought experiments from the text and encourages reflective observation of the theory itself. Since the game mimics the experience of the Hobbesian state of nature students are able to see Hobbes' arguments (...) from different points of view along with abstract conceptualization in an active experimentation. (shrink)
- Attachment as a motivational construct: I've seen these patterns before ….Martin E. Ford -1986 -Behavioral and Brain Sciences 9 (3):556-558.
- Finding the right tools for the task: An intelligent approach to the study of intelligence.Martin E. Ford -1984 -Behavioral and Brain Sciences 7 (2):291-292.
- The Metaphysics of Michael Polanyi: Toward a Post-Critical Platonism.Martin E. Turkis Ii -2024 - Springer Nature Switzerland.This book tells the story of how the Platonic vision of Michael Polanyi – the Hungarian-British chemist and philosopher – bridges the gap between speculative metaphysics and scientific practice, thus making sense of the broad swathe of human experience in a phenomenologically satisfying fashion. The central proposal is that Polanyi is a Platonist due to his affirmation of the ontological status of abstract objects, with particular focus placed on the question of uninstantiated universals. The book engages contemporary, speculative realists from (...) both continental and analytic traditions as it introduces Polanyi’s influential epistemology and unpacks the fascinating metaphysics implied thereby. It then proceeds to develop Polanyi’s rather unsystematic metaphysics into a coherent, post-critical Platonism which incorporates his well-known theory of tacit knowledge, thus achieving something akin to the ancient Neoplatonic synthesis of Plato and Aristotle in our contemporary, scientific context. (shrink)No categories
- Japan's Postwar Defense Policy, 1947-1968.Grant K. Goodman &Martin E. Weinstein -1973 -Journal of the American Oriental Society 93 (4):631.No categories
- The Significance of Rights Language.Martin E. Golding -1990 -Philosophical Topics 18 (1):53-64.
- Chess RHIZOME and Phase Space: Mapping Metaphor Theory onto Hypertext Theory.Martin E. Rosenberg -1999 -Intertexts 3 (2):147-167.
- Religion, theology, church, and bioethics.Martin E. Marty -1992 -Journal of Medicine and Philosophy 17 (3):273-289.Modern medical ethics developed in America after mid-century chiefly at theological schools, but discourse on bioethics soon moved to the pluralist-secular settings of the academy and the clinic, where it acquired a philosophical and intentionally non-religious cast. An effort was made, on the grounds of ‘liberal culture’ and ‘late Enlightenment rationality’ to find a framework for inquiry which aspired to the universal. Today, while that language persists, it coexists with, challenges, and is challenged by forms of ethical analysis and advocacy (...) which take into consideration the ‘thickness’ of complicating narrative and reasoning based in the many religious traditions. It has become incumbent upon advocates of those traditions to propose ‘publicly accessible’ argument. Keywords: bioethics, church, religion, theology CiteULike Connotea Del.icio.us What's this? (shrink)
- Fundamentalisms Comprehended.Martin E. Marty &R. Scott Appleby -1996 -Religious Studies 32 (3):421-423.
- Geopolítica de los saberes hegemónicos: estudios críticos para desandar el eurocentrismo.Martin E. Diaz,Carlos Pescader &Alejandro Rosillo Martínez (eds.) -2018 - General Roca, Río Negro, Argentina: Departamento de Publicaciones de la Facultad de Derecho y Ciencias Sociales de la Universidad Nacional de Comahue.
- Reply to Malone.Martin E. P. Seligman -1973 -Psychological Review 80 (4):306-306.No categories
- FINE, K.: "Reasoning with Arbitrary Objects". [REVIEW]E. P.Martin -1987 -Australasian Journal of Philosophy 65:212.No categoriesExport citation Bookmark
- COBURN, The Notebooks of Samuel Taylor Coleridge. [REVIEW]E. W.Martin -1957 -Hibbert Journal 56:411.Export citation Bookmark
- Impaired rapid error monitoring but intact error signaling following rostral anterior cingulate cortex lesions in humans.Martin E. Maier,Francesco Di Gregorio,Teresa Muricchio &Giuseppe Di Pellegrino -2015 -Frontiers in Human Neuroscience 9.
- American Protestant Theology Today.Martin E. Marty -1966 -Thought: Fordham University Quarterly 41 (2):165-180.No categories
- A balanced psychology and a full life.Martin E. P. Seligman,Acacia C. Parks & Steen & Tracy -2005 - In Felicia A. Huppert, Nick Baylis & Barry Keverne,The Science of Well-Being. Oxford University Press.
- Critical notice.Martin E. Gerwin -1985 -Canadian Journal of Philosophy 15 (2):363-378.
- New Directions in Biblical Thought.Martin E. Marty,Stephen C. Neill,L. Harold de Wolf,J. Carter Swaim,Hugh T. Kerr,Jack Finegan,Wayne H. Cowan,Carl Michalson,Clyde Leonard Manschreck,John W. Meister,Stanton A. Coblentz &Hazel Davis Clark -1960No categoriesExport citation Bookmark
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David Bourget (Western Ontario)
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Area Editors:
David Bourget
Gwen Bradford
Berit Brogaard
Margaret Cameron
David Chalmers
James Chase
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Jonathan Ichikawa
Monte Johnson
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Øystein Linnebo
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Brandon Look
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Michiru Nagatsu
Susana Nuccetelli
Giuseppe Primiero
Jack Alan Reynolds
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