Reading and writing are fundamental skills students need to be successful in college, making literacy development an issue of education equity. The literacy skills can be content-specific, indicating faculty members across disciplines need to support student development of appropriate literacy skills. The extent to which faculty members support student literacy development is likely associated with their literacy-focused education equity mindset. The goal of our research was to document the mindset of faculty members across multiple disciplines. We gathered a combination of (...) quantitative and qualitative data from 345 college faculty members using a survey. We found variations in the mindset strength between disciplines, by the number of students taught, gender, and age. Overall the faculty members held a moderate literacy-focused education equity mindset. The findings have implications for student inclusion, retention, and completion. (shrink)

Examines recent changes and future developments in human geography.

Psychology's crises (e.g., replicability, generalisability) are currently believed to derive from Questionable Research Practices (QRPs), thus scientific misconduct. Just improving the same practices, however, cannot tackle the root causes of psychology's problems—the Questionable Research Fundamentals (QRFs) of many of its theories, concepts, approaches and methods (e.g., psychometrics), which are grounded in their insufficiently elaborated underlying philosophies of science. Key problems of psychological measurement are critically explored from independent perspectives involving various fields of expertise and lines of research that are well (...) established but still hardly known in mainstream psychology. This comprehensive multi-perspectival review presents diverse philosophies of science that are used in quantitative psychology and pinpoints four major areas of development. (1) Psychology must advance its general philosophy of science (esp. ontology, epistemology, methodology) and elaborate coherent paradigms. (2) Quantitative psychologists must elaborate the philosophy-of-science fundamentals of specific theories, approaches and methods that are appropriate for enabling quantitative research and for implementing genuine analogues of measurement in psychology, considering its study phenomena's peculiarities (e.g., higher-order complexity, non-ergodicity). (3) Psychologists must heed the epistemic necessity to logically distinguish between the study phenomena (e.g., participants' beliefs) and the means used for their exploration (e.g., descriptions of beliefs in items) to avoid confusing ontological with epistemological concepts—psychologists' cardinal error. This requires an increased awareness of the complexities of human language (e.g., inbuilt semantics) and of the intricacies that these entail for scientific inquiry. (4) Epistemically justified strategies for generalising findings across unique individuals must be established using case-by-case based (not sample-based) nomothetic approaches, implemented through individual-/person-oriented (not variable-oriented) analyses. This is crucial to avoid the mathematical-statistical errors that are inherent to quantitative psychologists' common sample-to-individual inferences (e.g., ergodic fallacy) as well as to enable causal analyses of possibly underlying structures and processes. Concluding, just minimising scientific misconduct, as currently believed, and exploiting language-based algorithms (NLP, LLMs) without considering the intricacies of human language will only perpetuate psychology's crises. Rethinking psychology as a science and advancing its philosophy-of-science theories as necessary fundamentals to integrate its fragmented empirical database and lines of research requires open, honest and self-critical debates that prioritise scientific integrity over expediency. (shrink)

As opposed to the intelligentsia, a historically specific group, and the professions, those who perform intellectual labor, the intellectual is here understood as the performance of a social role, one which involves the articulation of ideas communicated to a broad audience. This implies at least two distinct ways of speaking about and studying the intellectual. The first is to look at the way various social actors take on the task of articulating ideas in public discourses. The second is to study (...) how particular persons aspire to the intellectual, a role whose meaning they inherit as part of a tradition which must be interpreted and reinvented. Through an analysis of six assassinations, the article shows how intellectuals can act as carrier groups in what is called a cultural trauma, a public discourse in which the foundations of collective identity are brought up for reflection. The six assassinations are Martin Luther King and Robert Kennedy in the United States, Pim Fortuyn and Theo van Gogh in the Netherlands and Olof Palme and Anna Lindh in Sweden. The article concludes with reflections on the changing nature and position of the intellectual in contemporary society, especially in the light of the prevalence of the media and the new digital age. (shrink)

Martin Heidegger’s _Being and Time_ can be broadly termed a transcendental inquiry into the structures that make human experience possible. Such an inquiry reveals the conditions that render human experience intelligible. Using _Being and Time_ as a model, I attempt to show that Alfred North Whitehead’s _Process and Reality_ not only aligns with _Being and Time_ in opposing many elements of traditional Western philosophy but also exhibits a similar transcendental inquiry._ With this reading, _Process and Reality_ contains concepts much (...) like Being-in-the-world, ecstatic temporality, and others found in _Being and Time_. More important, this interpretation considers Whitehead’s treatment of human experience paradigmatic for understanding his cosmological scheme in general. Finally, the results of this study are employed to sketch a phenomenology of holy experience. — Prefatory Note to _ Heidegger and Whitehead__. (shrink)

From Shimon Markish, Erasmus and the Jews (1987) onward, the lenient narrative of Erasmus’s attitude toward the Jews is critically discussed here. Cornelis AugustijnCornelis Augustijn (1928–2008) emphasized that when Erasmus wrote against Judaism, he primarily meant Christians who focused on ceremony and ritual instead of the Evangelion. Dominic Baker-SmithDominic Baker-Smith went on to explain that Erasmus was concerned with the deterioration of Christianity into a “Jewish mentality.” Christians could mentally become Jews. Accordingly, in Erasmus’s mind, Judaism meant mentality and culture, (...) without any ethnic significance. Han Van RulerHan Van Ruler argued that Erasmus hated Judaism but not Jews. This line of interpretation is reaffirmed by Terence J. Martin, providing the updated version of the lenient narrative and arguing that Erasmus polemicized not against living Jews and actual Judaism, but against the legalismlegalism and ceremonialism of his Catholic tradition. (shrink)

According to Erasmus, the option of conversionconversion to Christianity was open to all, including the Jews, and he was eager for this to happen. However, those Jews who converted to Christianity were defined by Erasmus as “half-Jews, half-Christians,” and he believed that their Jewish essence/nature did not change. Converts from Judaism to Christianity were also rated by Erasmus as lower than other Christians. Researchers who study conversions of Jews to Christianity have concluded that in general Jews who converted to Christianity (...) were considered inferior because of their background or immutable, inherent qualities. Their essence remained unchanged, and they were not considered Christians but baptized Jews. In principle, as far as “once a Jew, always a Jew” was concerned, Erasmus did not differ from Martin Luther. The lenient narrative ignores all this. (shrink)

Emerging digital technologies, such as sensors and pervasive computing, provide a robust interplay between digital and physical space. Architecture as a disciplinary endeavor has subsumed the capacities of these technologies without allowing the difference these technologies afford to challenge fundamental notions of architecture, such as cognition, visibility, and presence. This essay explores the inverse of the architectural ground by exploring the cognitive capacity for non-animate entities. The implication of this posthuman phenomenology is that entities themselves pose questions and that “stuff” (...) thinks. Given an expanded definition of thinking, the environment is an active agent of entities that respond to human building with forces, tensions, marks, and crossings—physical elements that yield symbolic significance in our world. (shrink)

This is an interpretation of the experiential/religious meaning of Japanese Shrine Shinto as taught us primarily by the priests at Tsubaki Grand Shrine, Suzuka, Mie Prefecture. As a heuristic device, we suggest lines of comparison between the thought and practice of the Tsubaki priests and two Western thinkers: the Jewish philosopher Martin Buber and the French philosopher Georges Bataille. This in turn allows the construction of three interpretive categories that we believe illuminate both the Shintō worldview and Shintō ritual (...) practice. (shrink)

En philosophie, le personnage conceptuel trace une nouvelle image de la pensée. Au cinéma, avec la modernité, le personnage découvre une nouvelle image. Après la crise de I’image-action, les signes ne se reconnaissent pas plus qu ’ils ne se déduisent : ils se voient. Celui qui voit, c’est le personnage. Dans cette vision, il devient I’inventeur de nouvelles façons de percevoir. Il est á la fois producteur et créateur. Le propre du personnage conceptuel réside aussi en la création non pas (...) de percepts, mais de concepts. À partir de ces deux constatations, il nous semble intéressant de commenter le troisième chapitre de Qu’est-ce que la philosophie? qui porte sur le personnage conceptuel et de faire une analyse du voyant, personnage de cinéma, qui apparaît dans le premier chapitre de L’image-temps. Grâce à cette étude croisée nous espérons trouver des recoupements et des liens entre personnage, pensée et perception. (shrink)

S'interroger sur le sens et la nature de l'univers et du monde du vivant fait appel à l'ensemble des champs de recherche existant. Si les réponses à ces interrogations métaphysiques n'ont pas été apportées in stricto sensu, son décryptage est actualisé en permanence avec les différentes découvertes qui transforment peu à peu le regard que l'homme porte sur son environnement. Nous référons ici à la conscience de l'humain, intégrée dans le monde du Réel, et vécue comme telle et non à (...) la conscience dont le filtre normatif, né de croyances diverses, en soustrait les avancées scientifiques les plus récentes. Se questionner sur le sens de la vie avec, en miroir, celui de la mort est en résonance avec l'observation et la compréhension du fonctionnement des unités du vivant dont les différentes espèces, dans le cadre du monde animal, et les multiples variétés, dans celui du végétal, en sont la représentation matérielle. Et, c'est à partir de l'outil langagier chez l'être humain que ces questionnements ont pris naissance. La mise en relation entre système binaire et système quaternaire est à l'origine de cet ouvrage avec des interrogations : toute unité du vivant n'est-elle que le résultat d'une programmation donnée? Qu'en est-il alors de l'être humain? Robot participant du monde du vivant ou conscience inscrite dans un habitat biologique? Le langage qui nous est spécifique, ne nous permettrait-il pas de décoder des formes de réalité existantes, mais qui ne nous sont pas accessibles directement? (shrink)

This essay examines the unsettling claim of Erasmus that “an unjust peace is preferable by far than a just war”—a dictum he retrieves from Cicero but applies to debates about warfare between nations, feuds of religion, and interpersonal conflicts. Embedded in this aphorism is an entire Erasmian ethic of conflict, one wherein he prods leaders and individuals to pay the price for peace by settling on less than desirable and possibly unfair terms, in order to avoid the devastating fallout of (...) full-fledged battle, while preserving the life of nations, the good of a community, the unity of a church, or the welfare of a friendship. With that challenge Erasmus proceeds to unwind just war theory with its own methods, and he does so with a curious but provocative blend of the most ideal of aspirations with utterly realistic challenges of practical reasoning. (shrink)

Ideally, psychological and phenomenological studies of visual experience should be mutually informative. In that spirit, this article outlines parts of Maurice Merleau-Ponty's phenomenological view of visual experience as a kind of independently active opaque bodily synthesis, and uses those views to (a) help ground and extend Alva Noë's rejection of the “snapshot” theory of visual experience in favor of a more enactive view of visual content, (b) critique a failing of Noë's account, and (c) show how the assumptions underlying more (...) internalist and Cartesian views of visual experience can illegitimately creep in even when they are being carefully criticized. (shrink)

This essay discusses a novel category of broadside in which entire systems of logic, natural philosophy, metaphysics, and moral philosophy are represented in a comprehensive manner and coherent format, by showing, on a single page, how individual elements of the system relate to the whole. These broadsides inspired viewers to explore philosophical topics through visually appealing artworks. They functioned to make the activity of learning philosophy and investigating philosophical notions pleasurable and entertaining. In this Reflection, details in two broadsides that (...) present pictorial interpretations of the notion of pleasure and its dangers are examined, in order to show the equivocal attitudes toward sensual pleasures in the convent schools associated with the University of Paris in the early seventeenth century. (shrink)

Machine generated contents note: Preface; Introduction; Part I. Global Health, Definitions and Descriptions: 1. What is global health? Solly Benatar and Ross Upshur; 2. The state of global health in a radically unequal world: patterns and prospects Ron Labonte and Ted Schrecker; 3. Addressing the societal determinants of health: the key global health ethics imperative of our times Anne-Emmanuelle Birn; 4. Gender and global health: inequality and differences Lesley Doyal and Sarah Payne; 5. Heath systems and health Martin McKee; (...) Part II. Global Health Ethics, Responsibilities and Justice: Some Central Issues: 6. Is there a need for global health ethics? For and against David Hunter and Angus Dawson; 7. Justice, infectious disease and globalisation Michael Selgelid; 8. International health inequalities and global justice: toward a middle ground Norman Daniels; 9. The human right to health Jonathan Wolff; 10. Responsibility for global health? Allen Buchanan and Matt DeCamp; 11. Global health ethics: the rationale for mutual caring Solly Benatar, Abdallah Daar and Peter Singer; Part III. Analyzing Some Reasons for Poor Health: 12. Trade and health: the ethics of global rights, regulation and redistribution Meri Koivusalo; 13. Debt, structural adjustment and health Jeff Rudin and David Sanders; 14. The international arms trade and global health Salahaddin Mahmudi-Azer; 15. Allocating resources in humanitarian medicine Samia Hurst, Nathalie Mezger and Alex Mauron; 16. International aid and global health Anthony Zwi; 17. Climate change and health: risks and inequities Sharon Friel, Colin Butler and Anthony McMichael; 18. Animals, the environment and global health David Benatar; 19. The global crisis and global health Stephen Gill and Isabella Bakker; Part IV. Shaping the Future: 20. Health impact fund: how to make new medicines accessible to all Thomas Pogge; 21. Biotechnology and global health Hassan Masun, Justin Chakma and Abdallah Daar; 22. Food security and global health Lynn McIntyre and Krista Rondeau; 23. International taxation Gillian Brock; 24. Global health research: changing the agenda Tikki Pang; 25. Justice and research in developing countries Alex John London; 26. Values in global health governance Kearsley Stewart, Gerald T. Keusch and Arthur Kleinman; 27. Poverty, distance and two dimensions of ethics Jonathan Glover; 28. Teaching global health ethics James Dwyer; 29. Towards a new common sense: the need for new paradigms of global health Isabella Bakker and Stephen Gill; Index. (shrink)

In 2003, James Ron published a book comparing state violence in Serbia and Israel. That work anticipated the violence witnessed in Gaza beginning in 2023.

In lieu of an abstract, here is a brief excerpt of the content:Just ImagineAlisse Waterston (bio)The united states is a flower of harm.—Tongo Eisen-Martin, “Taking a Common Name (after Claudia Rankine’s Just Us)”I never have to go far for evidence of the truth of this line from Tongo Eisen-Martin’s response to Claudia Rankine’s Just Us.On a Friday, Kyoo Lee, coeditor of philoSOPHIA, invited me to offer my own response to Eisen-Martin’s and Fanny Howe’s essays in what she (...) said would be “like a game of exquisite corpse,” a productive way, I think, to build up rather than tear down, the latter of which is too often the case in academia. I had to think about it, to think about Just Us, Claudia Rankine’s powerful, generous, sharp, and profound book. In it, she makes an urgent request for “an American conversation” on whiteness. Rankine teaches us: “Universalized whiteness, that racial imaginary, lives in every moment” (2020, 329).I pace around the house, make some tea, and pick up the New York Times, scanning the headlines. There it is, front-page news this very day: “Sights Set on School Districts as G.O.P. Targets Race Theory” (Saul 2021, A1). Scarlett Johnson, profiled in the article, is a dirty-blond “just a mom” from Mequon-Thiensville, a school district in Wisconsin. Johnson has made it her mission to refuse the conversation; she is buttressed by a set of powerful and wealthy behind-the-scenes interest groups. Rankine writes, “I have only lived as me, a person who regularly has to negotiate dismissal, erasure, disrespect, and abuse” (2020, 23).The news article goes on: “Republicans say critical race theory has invaded classrooms.” Then, Wisconsin senator Ron Johnson implores, “take back our school boards, our county boards, our city councils” (Saul 2021, A12; emphases [End Page 141] mine). Rankine observes, “Among white people, black people... are not allowed to implicate the present company in [their] precariousness. They are not allowed to point out its causes” (2020, 155). She explains “the narrative of white privilege that secures white spaces,” then quotes legal scholar Cheryl Harris on “the set of assumptions, privileges, and benefits that accompany the status of being white... a valuable asset that whites sought [and seek] to protect” (Rankine 2020, 25). Only connect.§§§The spiraling back, the turn of the screw to take it out, to look at what happened, to break apart the cover, to disclose in reverse, recalibrate and recapitulate, to find points of composure and recognition—to view the news as what happened already but left the stain of reportage and evidence of fraud and failure.... The time we live in and the way we make use of our “screws” to construct a new stage to play on.—Fanny Howe, “After Reading Just Us”Here, Fanny Howe offers a beautiful metaphor for Rankine’s gift to the world, if it will take it. Many people, not enough, have joined in turning the screw. Those who have are engaging the process of thinking, without which the catastrophe of universalized whiteness and its human toll will endure. Howe writes of a new stage to play on, which I interpret as an exciting challenge to re-create. Claudia Rankine writes: “what if ” (2020, 3).What if we imagine. The Oxford English Dictionary defines imagine as the process of forming an image of something in the mind, something akin to dreaming, visualizing, thinking, supposing. To imagine is to form a mental image of something, perhaps a goal, an end to which one yearns to arrive, an achievement not yet actualized. On the last pages of Upside Down: A Primer for the Looking-Glass World, the Uruguayan writer Eduardo Galeano dares readers to exercise the right to dream. “Suppose we rave a bit?” he asks, and he offers a long list of possibilities for an alternative world (Galeano 2000, 333–36; see figure 1).In a classroom exercise designed by my former student James Williams, I ask my undergraduates at a public university in New York City to rave a bit, writing out on a slip of paper one thing they would change to make for an alternative world. The world they... (shrink)

How did science rise up to so dramatically change our world, and where will it take us in the future? This book gives a unique and broad overview. A brief history reveals the major phases and turning points in the rise of science from the earliest civilizations to the present: How was science ‘discovered’? Why did it disappear a few times? When did it become ‘modern’? A critical assessment examines how science actually ‘happens’: the triumphs, the struggles, the mistakes and (...) the luck. Science today is endlessly fascinating, and this book explores the current exponential growth, curiosity-driven vs. goal-oriented research, big and small science, the support of science, the relation of science to society, philosophy and religion, and the benefits and dangers of science. Finally a glimpse into the future: Will the current pace of science continue? Will we ever go backwards? What remains to be discovered? Can science ever be complete? What can we imagine for the distant future? This book will be of wide interest to the general reader as well as to students and working scientists. This book provides a fresh, unique and insightful coverage of the processes of science, its impact on society and our understanding of the world, based on the author’s experience gained from a lifetime in science. Ron Ekers, FRS, CSIRO Fellow, CSIRO Astronomy & Space Science, former President of the International Astronomical Union Peter Shaver's comprehensive and lively survey deserves a wide readership. Scientific discoveries are part of our global culture and heritage, and they underpin our lives. It's fascinating to learn how they were made, and how they fit into the grand scheme. This book isn't just for scientists - it's written for all of us. Martin Rees, FRS, Astronomer Royal, former President of the Royal Society and former Master of Trinity College, Cambridge This book offers a wonderfully concise and accessible insight into science – its history, breadth and future prospects. Peter Shaver gives a feeling for what it actually means to be a practicing scientist. Stephen Simpson, FRS, Academic Director, Charles Perkins Centre, School of Life and Environmental Sciences, University of Sydney. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Ch'an/Zen-Catholic Dialogue Spreads a "Welcome Table" at the 2009 Annual MeetingFrancis V. TisoA retreat program designed by the participants in the ongoing Ch'an/Zen-Catholic Dialogue explored the dialogue of religious experience and the dialogue of life, set amid the redwoods of Guerneville, California. The 28–31 January 2009 meeting was cochaired by the Rev. Heng Sure of the Berkeley Buddhist Monastery and the Institute for World Religions, Berkeley, California, and by (...) Most Rev. John C. Wester, Bishop of Salt Lake City, Utah.Sr. Mary Ann Donovan of the Jesuit School of Theology, Berkeley, led an experience of lectio divina based on John 15:1–17, Jesus's simile of the vine and the branches. Rev. Victoria Austin of the San Francisco Zen Center gave an "encouragement talk," which would typically be delivered to Zen retreatants. She referred to the Gospel passage, noting: "We don't prune the vine because it is dead, but because it has the capacity to be fruitful. We don't purify the mind to get rid of dirt, but to return to the mind's original purity, which is the source of our conscience and is the true life within us." Rev. Jan Chosen Bays of Great Vow Zen Monastery in Oregon observed that "Vows make our life energy more focused, keeping us from losing purpose and meaning. Vows prune away unnecessary things. When we ask for help with the challenge of being faithful to our vows, we call up and encounter unexpected sources of support and 'grace.' "The Ch'an Buddhist presentation focused on meditation experience, which was described as "recovering the natural state of the mind." Prof. Martin Verhoeven of the Pacific School of Religion pointed out that in meditation "we are returning to the origin, not moving forward to 'gain something.'" Linking ethical engagement with contemplation, he said, "When the mind of a meditator is motivated to act out of genuine compassion, its action is accurate and correct. Action is neither driven nor obstructed by ego or sentiment." These comments resonated with Rev. Heng Sure's presentation on the statement on the environment from the recent Gethsemane III conference "Simple and Sufficient," in which Buddhist and Christian monastics embraced an ecologically valid way of life. Urging the group to notice the connections between contemplation and ethical action, Bishop John C. Wester commented: "This [End Page 145] work embodies mercy by lifting people up; it embodies justice as it arises out of our common humanity."Because of the financial challenges that all three sponsoring institutions are facing, it was decided to conclude formal sponsorship of the Ch'an/Zen-Catholic Dialogue with this meeting. However, participants agreed to work together to reconstitute the dialogue regionally. A steering committee was designated to undertake new logistical arrangements and to draft a narrative of the previous seven years of dialogue for posting on our respective websites. Bishop Wester summarized the convictions of participants, both Buddhist and Catholic, by observing: "It is impossible not to be affected by this experience. Dialogue in this atmosphere has had an impact on my own way of ministering to others. I feel that my faith, sensitivity, compassion, and reverence have been enhanced by participating in these meetings."Participants in the 2009 dialogue meeting included Rev. Heng Sure, Berkeley Buddhist Monastery; Bishop John C. Wester, Salt Lake City; Dr. Snjezana Akpinar, Dharma Realm Buddhist University; Rev. Gigen Victoria Austin, San Francisco Zen Center; Rev. Jan Chozen Bays, Great Vow Zen Monastery; Sr. Phyllis D'Anna, SND, Zen Center, Palo Alto; Sr. Mary Ann Donovan, SC, Jesuit School of Theology at Berkeley; Dr. Ron Epstein, Dharma Realm Buddhist Association; Mrs. Lorraine Moriarty, Society of St. Vincent De Paul; Bhikshuni Heng Jiao, City of 10,000 Buddhas; Bhikshuni Heng Liang, City of 10,000 Buddhas; Rev. Canon Francis Tiso, United States Conference of Catholic Bishops; Rev. James Massa, United States Conference of Catholic Bishops; Rev. Thomas W. Devereaux, Diocese of Santa Rosa ecumenical and interreligious officer; Dr. Martin Verhoeven, Pacific School of Religion; and Ron Brown, observer (Cloverdale, California). [End Page 146]Francis V. TisoUnited States Conference of Catholic BishopsCopyright © 2009 University of Hawai'i Press... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Transformation of Hearts and Minds:Chan Zen-Catholic Approaches to PreceptsHarry L. WellsCatholic and Buddhist priests, monastics, teachers, and community leaders participated in the second of an anticipated four annual dialogues. The series is sponsored by the Dharma Realm Buddhist Association, the San Francisco Zen Center, and the United States Conference of Catholic Bishops (USCCB). The conference took place 4–7 March 2004 at Mercy Center in Burlingame, CA, whose own East-West (...) meditation program, led by Fr. Thomas Hand, celebrated its twentieth anniversary that year. A popular retreat center and home to the Sisters of Mercy of Burlingame, the Center offered participants tree-dotted, spacious grounds and strolling paths, as well as a labyrinth for contemplative walking.Each day began with both Catholics and Buddhists in Mercy Center's Rose Room, a Zen-style meditation space, for an hour of silent meditation in the morning. Catholic liturgy was celebrated in the afternoon in the main chapel, with all participants invited to attend and share prayer and blessings. On the two full days, Friday and Saturday, two sessions of presentations were held each morning, with one session following in the afternoon. Each of the six sessions focused on a position paper, with three papers given from a Buddhist and three from a Christian perspective. Each paper was presented by its authors, followed by two formal responses, one by a Buddhist and one by a Catholic participant. This was in turn followed by an open discussion within the whole group. A minute of silent meditation began and ended each session.The presentations focused on various meanings embraced by the term "precepts" in each tradition. One paper introduced perspectives on Buddhist precepts in three different Buddhist lineages. Another presented six guidelines as "Precepts on the [End Page 155] Mind-Ground" that connect ethical commitments with social engagement. A third paper focused on Bodhisattva practice, which embraces and unifies all sentient beings. On the Christian side, presentations discussed the precepts as signposts on the path that leads away from suffering, as motivations that move us, and as the practice of the presence of God, exemplified by the writings of Brother Lawrence.A glossary prepared by Fr. Francis Tiso helped define Catholic Christian terms for the Buddhist participants in the dialogue. Similarly, a book distributed to all participants by the Dharma Realm Buddhist Association provided background on "Buddhism A–Z." Formal discussion sessions in the evenings, as well as informal talks by the participants while walking outside or in the form of impromptu hallway meetings added to the depth and richness of the dialogue. Some recurring themes were the importance and meaning of a personal teacher in both traditions; another was the "embodiment" of the teachings, the value of teaching through presence. Personal stories and practical experiences offered by individual participants were much appreciated and added poetry and emotion to the headiness of theological discussion.Members of both the Buddhist and the Catholic traditions reported that the encounter with the spiritual practices and beliefs of the other faith provides both affirmation of the familiar and welcome discovery of unexpected riches of the spirit. The next meeting will be held 20–23 January 2005 at the San Francisco Zen Center. The theme will be "Practice: Method and Experience Toward Transformation."Participating in the 2004 dialogue were Rev. Heng Sure (Berkeley Buddhist Monastery), Bishop John C. Wester (Auxiliary Bishop, Archdiocese of San Francisco), Rev. Taigen Dan Leighton (Mountain Source Sangha), Fr. Arthur Kennedy (Secretariat for Ecumenical and Interreligious Affairs, USCCB), Bhikshuni Heng Liang (Dharma Realm Buddhist Association), Dr. Martin Verhoeven (Institute for World Religions), Dr. Ron Epstein (Institute for World Religions), Dr. Snjezana Akpinar (Dharma Realm Buddhist University), Rev. Shosan Victoria Austin (San Francisco Zen Center), Rev. Alan Senauke (Berkeley Zen Center), Jan Chozen Bays (Zen Community of Oregon), Sr. Phyllis D'Anna, SND (Center for the Practice of Applied Spirituality), Fr. Thomas W. Devereaux (Diocese of Santa Rosa), Robert Hale, OSB Cam. (Incarnation Monastery, Berkeley, CA), Thomas Hand, S.J. (Mercy Center, Burlingame, CA), Fr. Rafael Luévano (Diocese of Orange), Deacon Thomas McGowan (Diocese of Oakland), Lorraine Moriarity (St. Vincent de Paul Society of San Mateo County), Fr. Gerry O'Rourke (Archdiocese... (shrink)

This essay describes Ron Wender’s truly life-altering mentoring relationships with several legendary Americans and physicians, including Margaret Meade and Dr. Martin Luther King.

Ron Mallon explores how thinking and talking about kinds of person can bring those kinds into being. He considers what normative implications this social constructionism has for our understanding of our practices of representing human kinds, like race, gender, and sexual orientation, and for our own agency.

In this book Ron Amundson examines two hundred years of scientific views on the evolution-development relationship from the perspective of evolutionary developmental biology. This perspective challenges several popular views about the history of evolutionary thought by claiming that many earlier authors had made history come out right for the Evolutionary Synthesis. The book starts with a revised history of nineteenth-century evolutionary thought. It then investigates how development became irrelevant with the Evolutionary Synthesis. It concludes with an examination of the contrasts (...) that persist between mainstream evolutionary theory and evo-devo. This book will appeal to students and professionals in the philosophy and history of science, and biology. (shrink)

Williams, Ron As I consider the list of previous AHOY recipients since the inaugural award in 1983, I can only say that this is an immeasurable honour. It means much to me because, for almost ten years now, Humanism has been there for my family. In 2005-2006, when separation of church and state school issues first crept into our lives, the Humanist Society of Queensland was to appear as the only beacon of secularist activism upon the deep northern horizon. So (...) in 2006 Andrea and I joined the HSQ. (shrink)

While the notion of the mind as information-processor--a kind of computational system--is widely accepted, many scientists and philosophers have assumed that this account of cognition shows that the mind's operations are characterizable independent of their relationship to the external world. Existential Cognition challenges the internalist view of mind, arguing that intelligence, thought, and action cannot be understood in isolation, but only in interaction with the outside world. Arguing that the mind is essentially embedded in the external world, Ron McClamrock provides (...) a schema that allows cognitive scientists to address such long-standing problems in artificial intelligence as the "frame" problem and the issue of "bounded" rationality. Extending this schema to cover progress in other studies of behavior, including language, vision, and action, McClamrock reinterprets the importance of the organism/environment distinction. McClamrock also considers the broader philosophical question of the place of mind in the world, particularly with regard to questions of intentionality, subjectivity, and phenomenology. With implications for philosophy, cognitive and computer science, AI, and psychology, this book synthesizes state-of-the-art work in philosophy and cognitive science on how the mind interacts with the world to produce thoughts, ideas, and actions. (shrink)

What was it like to stand beside L. Ron Hubbard through the first week in May of 1950, when he loosed upon this world Dianetics: The Modern Science of Mental Health? Includes rare correspondence and essays from the era.

It is common in various quarters of philosophy to derive philosophically significant conclusions from theories of reference. In this paper, we argue that philosophers should give up on such 'arguments from reference.' Intuitions play a central role in establishing theories of reference, and recent cross-cultural work suggests that intuitions about reference vary across cultures and between individuals within a culture (Machery et al. 2004). We argue that accommodating this variation within a theory of reference undermines arguments from reference.

In recent years, there has been a flurry of work on the metaphysics of race. While it is now widely accepted that races do not share robust, bio-behavioral essences, opinions differ over what, if anything, race is. Recent work has been divided between three apparently quite different answers. A variety of theorists argue for racial skepticism, the view that races do not exist at all.[iv] A second group defends racial constructionism, holding that races are in some way socially constructed.[v],[vi] And (...) a third group maintains racial population naturalism, the view that races may exist as biologically salient populations albeit ones that do not have the biologically determined social significance once imputed to them.[vii] The three groups thus seem to disagree fundamentally upon the metaphysical character of race. (shrink)

The author, James Ron, explores the possibility that Israeli annexation of the Palestinian West Bank might one day lead to the incorporation of its Palestinian residents into the Israeli polity, leading, over time, to the country's democratization. The author terms this a form of "Palestinian ju-jitsu," transforming the blow of domination and annexation back against the stronger party, and using it as a mechanism of survival.

The author, James Ron, taught in research-intensive academia for over twenty years. In all that time, however, he barely taught, or conducted research on, the Iraq War, even though he taught international affairs, armed conflict, human security, and human rights. Ron explores this puzzle and offers some preliminary hypotheses as to why he failed to engage seriously with the most important US ground war since Vietnam.

The so-called "adaptationism" of mainstream evolutionary biology has been criticized from a variety of sources. One, which has received relatively little philosophical attention, is developmental biology. Developmental constraints are said to be neglected by adaptationists. This paper explores the divergent methodological and explanatory interests that separate mainstream evolutionary biology from its embryological and developmental critics. It will focus on the concept of constraint itself; even this central concept is understood differently by the two sides of the dispute.

Among race theorists, the view that race is a social construction is widespread. While the term ‘ social construction’ is sometimes intended to mean merely that race does not constitute a robust, biological natural kind, it often labels the stronger position that race is real, but not a biological kind. For example, Charles Mills writes that, ‘‘the task of those working on race is to put race in quotes, ‘race’, while still insisting that nevertheless, it exists ’’. It is to (...) ‘‘make a plausible social ontology neither essentialist, innate, nor transhistorical, but real enough for all that’’. Racial constructionism, thus conceived, is a metaphysical position that contrasts both with the view that race is an important biological kind and with the more recent claim that race does not exist. The desire for a constructionist metaphysics of race emerges against the background of a cluster of normative disputes, including. (shrink)

Recent work shows an important asymmetry in lay intuitions about moral dilemmas. Most people think it is permissible to divert a train so that it will kill one innocent person instead of five, but most people think that it is not permissible to push a stranger in front of a train to save five innocents. We argue that recent emotion-based explanations of this asymmetry have neglected the contribution that rules make to reasoning about moral dilemmas. In two experiments, we find (...) that participants show a parallel asymmetry about versions of the dilemmas that have minimized emotional force. In a third experiment, we find that people distinguish between whether an action violates a moral rule and whether it is, all things considered, wrong. We propose that judgments of whether an action is wrong, all things considered, implicate a complex set of psychological processes, including representations of rules, emotional responses, and assessments of costs and benefits. q 2005 Published by Elsevier B.V. (shrink)

This book is a definitive reference source for the growing, increasingly more important, and interdisciplinary field of computational cognitive modeling, that is, computational psychology. It combines breadth of coverage with definitive statements by leading scientists in this field. Research in computational cognitive modeling explores the essence of cognition through developing detailed, process-based understanding by specifying computational mechanisms, structures, and processes. Computational models provide both conceptual clarity and precision at the same time. This book substantiates this approach through overviews and many (...) examples. (shrink)

James Ron and Richard Wood explore survey evidence from Mexico and Colombia demonstrating that greater religious importance among respondents is associated with a greater sense of personal efficacy, controlling for other salient factors. This finding contradicts Marxist interpretations of the de-mobilizing and pacifying effects of religion, enshrined in slogan, "religion is the opiate of the masses." Further survey research is required to explore this finding in greater depth, across geographic contexts, using a variety of alternative question wordings and specifications.

In “International Recognition of Palestine and the Risk of a West Bank ‘Frontier’” (published in the Europe-based online journal, "E-International Relations" in October 2025), sociologist and political scientist James Ron warns that recent diplomatic recognition of a Palestinian state—by more than 150 countries, including Australia, Belgium, Canada, France, Portugal, and the United Kingdom—could, under specific scenarios, unintentionally heighten the danger of large-scale violence in the West Bank. -/- Drawing on his comparative research on state violence in Serbia and Israel (Frontiers (...) and Ghettos, University of California Press, 2003), Ron argues that when states lose uncontested control over adjacent territories without the protection of robust international peacekeeping forces, they may transform those newly independent regions into lawless frontiers characterized by ethnic cleansing and unrestrained force. -/- The essay cautions that if the West Bank were legally detached from Israel without durable international security guarantees, it could mirror Gaza’s tragic trajectory—an area externalized from Israel’s legal and moral responsibility and subjected to frontier-style warfare. -/- Using cases from Bosnia, the Sandžak, Lebanon, and Gaza, Ron demonstrates how sovereignty, geography, and legal jurisdiction shape the intensity of violence. -/- This analysis speaks to scholars and policymakers concerned with international law, state sovereignty, human-rights protection, and conflict prevention. It underscores a central lesson from comparative political violence: recognition without protection can turn liberation into catastrophe. (shrink)

Are there any advantages to thinking and speaking about ethical business in the language of citizenship? We will address this question in part by looking at the possible relevance of a vast literature on individual citizenship that has been produced by political philosophers over the last fifteen years. Some of the central elements of citizenship do not seem to apply straightforwardly to corporations. E.g., “citizenship” typically implies membership in a state and an identity akin to national identity; but this connotation (...) of citizenship is obviously problematic for multinational corporations. However, the language of citizenship does help to focus our attention on various legal and political virtues (or vices) for corporations—topics that have been largely neglected by discussions under other rubrics, such as CSR or sustainability. We finish with an evaluation of the potential benefits and costs of conceptualizing and talking about ethical business practices in the language of citizenship. (shrink)

Synthesizing situated cognition, reinforcement learning, and hybrid connectionist modeling, a generic cognitive architecture focused on situated involvement and interaction with the world is developed in this book. The architecture notably incorporates the distinction of implicit and explicit processes.

This article explicates the interaction between implicit and explicit processes in skill learning, in contrast to the tendency of researchers to study each type in isolation. It highlights various effects of the interaction on learning (including synergy effects). The authors argue for an integrated model of skill learning that takes into account both implicit and explicit processes. Moreover, they argue for a bottom-up approach (first learning implicit knowledge and then explicit knowledge) in the integrated model. A variety of qualitative data (...) can be accounted for by the approach. A computational model, CLARION, is then used to simulate a range of quantitative data. The results demonstrate the plausibility of the model, which provides a new perspective on skill learning. (PsycINFO Database Record (c) 2012 APA, all rights reserved). (shrink)