What is the future of Philosophy of education? Or as many of scholars and thinkers in this final ‘future-focused’ collective piece from the philosophy of education in a new key Series put it, what are the futures—plural and multiple—of the intersections of ‘philosophy’ and ‘education?’ What is ‘Philosophy’; and what is ‘Education’, and what role may ‘enquiry’ play? Is the future of education and philosophy embracing—or at least taking seriously—and thinking with Indigenous ethicoontoepistemologies? And, perhaps most importantly, what is that (...) ‘Future’? These debates have been located in the work of diverse scholars: from the West, from Global South, from indigenous thinkers. In this collective piece, we purposefully juxtapose (and do not categorise under forced headings) diverse takes on the future of these intersections. We have given up the urge to organise, place together, separate with subheadings or connect the paragraphs that follow. Instead, we let these philosophers of education and thinkers who use philosophical texts and ideas to sit together in one long read as potentially ‘strange and unusual bedfellows’. This text urges us to understand how these scholars and thinkers perceive our educational philosophical futures, and how the work and thinking they have done on thinking about what the future of that new key in philosophy of education may look like is embedded in a much deeper and richer literature, and personal experience. (shrink)

Liz Jackson is Professor of Education and Head of Department of International Education at the Education University of Hong Kong. Liz served as the President of the Philosophy of Education Society...

Nesta Devine is Professor at the Auckland University of Technology and served as the third woman President of the Philosophy of Education Society of Australasia from 2009–2011. She completed her ba...

This special issue includes a series of interviews with the past women presidents of the Philosophy of Education Society of Australasia (PESA), including Felicity Haynes, Nesta Devine, Tina Besley, and Liz Jackson. This article sets the stage for reading the interviews, though an extended dialogue between the two authors of this project. In what follows, the authors reflect on insights gleaned from the interviews, and the past and future of women leadership in philosophy of education. Using a dialogical format, (...) it highlights different experiences and similar challenges across generations, questions what has changed versus what has stayed the same over decades, and elaborates on the value of the interviews for readers coming from different academic generations and subject positions. It reflects on the state of the field and its future directions from the perspectives of two women philosophers working and thinking across generations. (shrink)

Nicholas Gresson 2001L-RUniversity of Auckland, Faculty of Education PhD graduates in 2001:Elizabeth Grierson/Gresson, Tina Besley, Ho-Chia Chueh, Janet Mansfield, Tina Engels-Schwarzpaul, Nesta De...

In _Beyond Constraint_, Shona N. Jackson offers a new approach to labour and its analysis by demonstrating the fundamental relation between black and Indigenous People’s sovereign, free, and coerced labour in the Americas. Through the writings of Cedric Robinson, Walter Rodney, C. L. R. James, and Sylvia Wynter, Jackson confronts the elision of Indigenous People’s labour in the black radical tradition. She argues that this elision is an effect of the structural relation of antiblackness to anti-indigeneity through which (...) native and black bodies are arranged on either side of a split between unproductive labour and productive work necessary for capital accumulation _and_ for how we read capital in political economic critique. This division between labour and work forces the radical tradition to sustain the break between black and Indigenous peoples as part of its critical strategies of liberation. To address this impasse, Jackson reads the tradition against the grain for openings to indigeneity and a method for recovering lost labours. (shrink)

This book provides an examination of Aristotle's relevance to modern philosophy and science. It presents Aristotle’s corpus as a complex and comprehensive picturing of a sublunary world in which meaning is exhibited by and shared between “beings” (ousiai). This approach is mirrored in modern philosophy by phenomenology and in modern science by biosemiotics. Peter N. Jackson argues, however, that Aristotle overcomes the slippery subjectivism residually found even in these sympathetic modern approaches; meaning is not just how living beings perceive (...) the world, but is an inherent property of the world itself and the beings it contains. From this perspective, our vision of the world is itself incomplete and superficial if it does not recognise the ontological structures that give definition to that world or the principle of complementarity through which we can engage with the complex reality of that world. By contrast, reductionism claims to achieve a complete picture of the world but does so only by conflating philosophy, which needs to see the whole, with science, which needs to focus upon the part and which takes from philosophy only what it needs to do so. The price of this claimed completion is profound; it is the flattening of being and the annihilation of life itself and the milieu of meaning in which it exists. This volume appeals to undergraduate and graduate students, as well as researchers, and helps us understand the world through science, mathematics, philosophy, and religion, without conflating or reducing these perspectives into one. (shrink)

This study examined the effectiveness of persuasive messages intended to encourage people to eat more plant foods and fewer nonhuman animal foods. One hundred twelve participants reported their eating habits and read an article that emphasized health or ethical implications of food choices as well as a brochure that used autonomy promoting or controlling motivational framing to encourage eating plant foods. They then indicated their future eating intentions. Across conditions, participants reported the intention to eat more plant foods following the (...) manipulations compared to their current eating habits. In addition, people who perceived the article as promoting greater choice in eating habits reported an intention to decrease their consumption of meat and increase their consumption of higher protein plant foods. These findings can assist animal rights or welfare advocates, health-care practitioners, and educators in encouraging people to eat more plant foods and fewer animal foods. (shrink)

Jewish law has a history stretching from the early period to the modern State of Israel, encompassing the Talmud, Geonic and later codifications, the Spanish Golden Age, medieval and modern responsa, the Holocaust and modern reforms. Fifteen distinct periods are separately studied in this volume, each one by a leading specialist, and the emphasis throughout is on the development of the institutions and sources of the law.

The “function debate” in the philosophy of biology and the “venom debate” in the science of toxinology are conceptually related. Venom systems are complex multifunctional traits that have evolved independently numerous times throughout the animal kingdom. No single concept of function, amongst those popularly defended, appears adequate to describe these systems in all their evolutionary contexts and extant variations. As such, a pluralistic view of function, previously defended by some philosophers of biology, is most appropriate. Venom systems, like many other (...) functional traits, exist in nature as points on a continuum and the boundaries between “venomous” and “non-venomous” species may not always be clearly defined. This paper includes a brief overview of the concept of function, followed by in-depth discussion of its application to venom systems. A sound understanding of function may aid in moving the venom debate forward. Similarly, consideration of a complex functional trait such as venom may be of interest to philosophers of biology. (shrink)

Improving the informed consent process is a common theme in literature regarding biomedical human subjects research. Standards for appropriate language and required information have undergone scrutiny and evolved over time. One response to the call for improvement is the provision and use of informed consent templates to ensure that documents have a standardized format and quality of content. Little is known, however, about the prevalence of such ICTs or their effectiveness. This article discusses the rationale for creating and using templates, (...) describes the prevalence of and commonalities between templates, and identifies the need for an evaluation of their effectiveness in terms of their ethical and practical implications. The websites of 144 Association of American Medical Colleges -accredited institutions in the United States, 21 institutes in the National Institutes of Health, and the World Health Organization were searched for the presence of ICTs. A total of 105 medical schools, 3 NIH institutes, and the WHO had at least one ICT publicly available on their websites. The templates varied in format, length, style, language, and sections included. The prevalence of ICTs, variability in their content, and lack of published research regarding their effectiveness suggest that ICTs are available, but more research into their effectiveness and standardization of their development are needed. (shrink)

Many millions of geological specimens are contained in geological museums throughout the world. These collections, some of which date back to the sixteenth century, constitute a rich resource for historians of the geological sciences. The utilization of this resource has been uneven, due to a number of factors, including the background of the researcher, and the state of the collections. In the past two decades major strides have been made in the documentation of collections held in British museums, and compendia, (...) including those for collections in other countries, are now available. Geological collections provide quality primary source material, and can shed light on a range of interesting topics including the nature and scope of geological travels, the often complex relationships between geologists and collectors, and the rationale behind the formulation of geological theories by earlier geologists. (shrink)

Objective: To determine the views of people with multiple sclerosis (MS) and professionals in relation to confidentiality, consent and access to data within a proposed MS register in the UK. Design: Qualitative study using focus groups (10) and interviews (13). Setting: England and Northern Ireland. Participants: 68 people with MS, neurologists, MS nurses, health services management professionals, researchers, representatives from pharmaceutical companies and social care professionals. Results: People with MS expressed open and altruistic views towards the use of their personal (...) information to facilitate service provision and research, placing trust in responsible guardianship and legitimate use of their information. Participant’s proposed that people with MS should be able to select their individual level of involvement in a register using levels of consent. It was agreed that access to the register should be governed by a guardianship committee composed of a range of stakeholders. People with MS did not wish their details to be used by marketing agencies and did not consider this a legitimate use of their data. Whilst participants were positive of the role a register could play in promoting research, participants felt that access to data by pharmaceutical industries should be administered by the guardianship committee. People with MS are concerned should their employers be able to access their personal information. Professionals were more cautious than people with MS in their approach to the use of patient personal data within a register. Conclusions: Whilst all stakeholders were positive of the benefits of an MS register, development of such a resource must incorporate robust data security and guardianship measures in order to ensure that, whilst opportunities are maximised, risks to the privacy of individuals and legal challenges to professionals are avoided. (shrink)

Ethical guidance for genomic research is increasingly sought and perceived to be necessary. Although there are pressing ethical issues in genomic research – concerning for example the recruitment of patients/participants; the process of taking consent; data sharing; and returning results to patients/participants – there is still limited useful guidance available for researchers/clinicians or for the research ethics committees who review such projects. This report outlines the ethical principles and guidance for genomic research co-produced with stakeholders during two workshops which took (...) place in the UK between November 2016 and May 2017. The stakeholders involved in these workshops included: healthcare professionals, genomic research teams, academics, patients, biobank managers, and representatives from the Health Research Authority, NHS Research Ethics Committees, patient support groups, pharmaceutical industry, and health policy think tanks. The co-produced principles and guidance are specifical... (shrink)

Bu makale, yazarın 'Religious Education: An Interpretive Approach' adlı eserinde de olduğu gibi öncelikle temsil, yorumlama ve düşünümsellik anahtar kavramlarını tartışarak yorumlayıcı din eğitimi yaklaşımını tanıtma amacını gütmektedir. Makale, bu fikirlerin deneysel bir program geliştirme projesi olan Warwich Din Eğitimi Projesine nasıl uygulandığını göstererek devam etmektedir. Nihayet Warwich Din Eğitimi Projesinin tamamlayıcısı olarak görülen yorumlayıcı yaklaşımın dört değişkeninin üzerinde durulmaktadır. İkisi İngiltere'deki Warwich Din ve Eğitim Araştırmaları Biriminde yapılan çalışmayla bağlantılıdır. Diğerleri ise Güney Afrika ve İsveç'teki din eğitimcilerinden alınmıştır.

In lieu of an abstract, here is a brief excerpt of the content:Plotinus and the Parmenz'des B. DARRELL JACKSON IN 1928 E. R. DODDSARGUED that the first two hypotheses of Plato's Parmenides are the primary source of Plotinus' doctrines of the One and of Nous. I Dodds' main evidence was a list of parallels between the Parmenides and the Enneads? He argued further that the Neoplatonic interpretation of the Parmenides as positive metaphysics was neo-Pythagorean in origin. Several Plotinus scholars (...) have accepted and extended Dodds' view of the importance of the Parmenides for Plotinus. This group includes ]~mile Br6hier, ~ A. H. Armstrong, 4 Hans-Rudolf Schwyzer, 5 and Paul Henry. n But Dodds' position is by no means universally accepted. Elmer O'Brien has recently argued that the Plotinian One was derived ultimately from Philo and mediated to Plotinus through Albinus and Numenius. 7 He says that Dodds' case, though good, is not convincing. It. A. Wolfson has been the great advocate of the Philonic origin of Plotinus' views. According to Wolfson, the doctrines attributed by Plotinus to Plato are not Plato's but mainly Philo's. 8 Others see Plotinus in varying degrees of dependence upon Plato. Philip Merlan holds that Plotinus is more in debt to the immediate successors of Plato and to Aristotle's interpretation of Plato than to the Platonic writings themselves. 9 C. J. de Vogel sees Plotinus as dependent upon Plato for a hierarchy of being which was accepted and elaborated by various middle Platonists and Gnostics. 1~According to de Vogel, the Parmenides wus not importan% in this hierarchy tradition, n In this article I shall re-examine Dodds' position. I believe the case for Plotinus' dependence upon the Parmenides can be strengthened. I shall try to do this by examining the systematic relation of Plotinus' thought to the Parmenides. Dodds x"The Parmenides of Plato and the Origin of the Neoplatonic 'One'," The Classical Quarterly, XXII (1928), 129-142. 2Ibid., 132 f. *In the introductions to Enneads V.3 (esp. pp. 43 f., 46 f.), V.5 (pp. 87 ft.), VI.4-5 (pp. 161163,165-168),and VI.7 (pp. 49, 60) in his Bud~ edition and translation of the Enneads (Paris, 1931-38). 4The Architecture of the Intelligible Universe in the Philosophy of Plotinus (Cambridge, at the University Press: 1940), pp. 14-28. In his article "Plotinos", Vol. 21, pt. 1 of Paulys Real-Encyclopgdie der Klassischen Altertumswissenschaft, 1951, cols. 552-554. eIntroduction to the second edition of Stephen MacKenna's translation of the Ennead.~ (New York: Pantheon Books Inc., n. d.), pp. xli-xliv. Elmer O'Brien (ed. and trans.), The Essential Plotinus (New York: Mentor, 1964),p. 15. 8"Albinus and Plotinus on Divine Attributes," Harvard Theological Review, XXXXV (1952), 115. 9From Platonism to Neoplatonism (2n ed. rev.; The Hague: Martinus Nijhoff, 1960). 10"On the Neoplatonic Character of Platonism and the Platonic Character of Neoplatonism," Mind, LXIII (1953), 43-64. 11Ibid., 58. [3]5] 316 HISTORY OF PHILOSOPHY considered only parallel terminology. I shall in addition look at parallel argumentation and conclusions. Furthermore, since Dodds accounts only for Plotinus' first two hypostases, I shall consider the relation of the third hypostasis (soul) to the Parmenides. My primary interest is not the source of Plotinus' interpretation of the Parmenides but the way he carries that interpretation out. TM The former issue has often been focal in the literature on this subject. ~8It is certain thay many of the ideas used by Plotinus were already in circulation. But it is equally certain that in his combination of these ideas of a hierarchy, of transcendence, etc., Plotinus is original. I shall argue that this originality of combination is largely determined by an interpretation of the Parmenides. I should add that I am not concerned with whether Plotinus' interpretation is correct. ~4 In the following pages I shall attempt to show three things: (1) how Plotinus explicitly interprets the Parmenides, (2) to what extent he draws upon the language of the Parmenides, and (3) to what extent Plotinus' system may be understood by its relation to the Parmenides. I. Plotinus' Interpretation of the Parmenides The obvious place to begin an analysis of Plotinus' relation to the Parmenides is Enneads V... (shrink)

Liz JacksonEducation University of Hong KongGiven how important textbooks continue to be in education, how textbooks are read for learning and research remains poorly understood. As Michael Apple n...

Human suffering is a complex phenomenon that can manifest physically or psychologically. As the negative valence of affective phenomena, with the positive being pleasure or happiness, human suffering could easily be interpreted as something to avoid. Sartre explored existential aspects of human suffering in Being and Nothingness. Examining each occurrence of the word suffering in that work provides a basis for understanding the roles Sartre assigned to it within the human experience and consequently provides a more nuanced appreciation of this (...) complex phenomenon. An electronic copy of Being and Nothingness was searched for all occurrences of the word suffering (N = 50), tabularized using the Key Word In Context (KWIC) approach at the sentence level, resulting in 40 sentences for thematic analysis. That analysis resulted in 5 themes, showing the complexity of suffering in Sartre’s major philosophical work and suggesting that suffering is quintessentially human, unavoidable, and potentially liberating. (shrink)

This chapter explores the value, complexity, and pitfalls of philosophy. The burden of this work is to show the value of Aristotle’s own argument that science—and human life—needs to be framed by philosophy. On this basis, we first consider how philosophy creates worldviews. We then consider ancient philosophy in more detail. We see that ancient philosophy is marked by the reduction of the world to a series of ideas, e.g. number, flux, atoms etc., which then widens to reduce the world, (...) with Plato, to ideas, and then, with Aristotle, to beings. I show that Aristotle’s “realism” transcends the reductionism of his predecessors by grounding them and making them complex by showing how each ideology is one aspect or analogous dimension of a complex reality. (shrink)

This chapter considers how Aristotle understands the biological fact of (human) life and death philosophically. Aristotle has a complex definition of life which is both philosophical and biological. He explains the “lifecycle” of an organism as a “period” of its being and a “cycling” of the species. Aristotle extrapolates from the physical and psychical pathways of individual lives to the physical and psychical “evolution” of species. Aristotle’s theory of evolution is a sort of living optimisation and expression of biological being (...) in its milieu. The contention pressed here is that Aristotle’s is a more realistic and observable theory of evolution than the neo-Darwinian alternative. We find, furthermore, that this picturing of meaning and of its structuring and refinement is found anew in semiotics and in biosemiotics. Neither assume that general meaning or biological meaning can be attributed to “chance and necessity” rather than being approached on its own terms as the expression of life itself. (shrink)

This chapter considers why “ousia” is the first and most important of Aristotle’s “categories” and is a key concept for his philosophy. It signifies a “being” or “substance,” with “substance” being usefully broad as a term so as to allow a consideration of what any something is. The sorites problem is unpacked to explore this situation. Aristotle compares a heap of sand (sōros), a human being (ousia), and the Iliad as a structured mass of words (and ideas, images) to consider (...) the fundamental nature of “ousia” or “being.” As entities with identity they each in some sense possess “movement” (kinēsis). Aristotle typically possesses a much wider concept of “movement” than ours. It is the becoming of a being, the movement of a being to its telos, whether this be getting a glass of water or writing the Iliad. For Aristotle, movement is more than just mass in motion. He does not conflate chemical matter with organic mass as does the modern Newtonian position. He both differentiates the organic and non-organic, as we clearly must, but his physics also relates to his biology and explains how the biological is an evolved or derived form of the physical. (shrink)

This chapter considers the meaning of meaning. Far from being archaic and superseded, Aristotle’s metaphysics—as also his logic—is a necessary framework for allowing us to structure the world as an architecture of meaning. The world is, on this basis, comprised of beings interacting through the “means” of natural and human processes. We consider a range of these processes as examples, including that of building a wall. The “four causes” are a related intellectual tool for understanding the movement of beings through (...) the world. This framing reduces the world to its basic components but avoids reducing it to a single idea or ideology. Reality is on this basis necessarily and meaningfully complex. We are drawn back to Aristotle’s philosophy of realism as a correction to Plato’s philosophy of idealism. The ultimate comparison we face is between Aristotle’s world of beings with their senses of meaning and a world represented through mathematics as abstract laws to which we can (somehow) reduce meaning. (shrink)

This chapter considers modern philosophy in the context of Aristotle’s critique of ancient philosophy. Modern philosophy is divided into a metaphysical philosophical tradition and a pragmatic anti-philosophical tradition. The latter is the philosophy that gives rise to reductionism, the reduction of meaning to the conclusions of science. In all cases we find the same fracturing and partiality of thought as previously witnessed—one perhaps consequential to the thought process itself—that was peripatetically reconstituted into a complex whole by Aristotle through his logic (...) and metaphysics. I ultimately show that the split within our modern philosophical landscape between idealists and empiricists replays Plato’s myth of the Battle of the Gods and Giants, written at the dawn of our intellectual history. The more things change, the more they stay the same…. (shrink)

This chapter considers a selection of approaches from Aristotle’s biological work in order to show the quality, seriousness, and philosophical power of Aristotle’s science of biology. It seeks to show the remarkable insight of Aristotle’s scientific work in this field. His observations are becoming increasingly pertinent in an age of epigenetics and evo-devo, not less. Even more significant, however, is the fact that the great philosopher Aristotle produces a sophisticated philosophy based upon biology and hence provides us with a philosophical (...) basis for biology. Aristotle’s philosophy seeks to explain the biological fact that a human foetus grows into a human being and the matures into an ethical human being. The ultimate subject of Aristotle’s whole project is not the meaning of matter or God, but life as ultimately expressed in the human being. Aristotle’s approach is not anthropocentric but merely argues that we must surely include our own existence within any explanation of the world. (shrink)

After several millennia of ink spilt on Aristotle’s philosophy, is there still something we can learn from him? We find that much of what is positive in modern philosophy—from Leibniz to Heidegger—is influenced by or derived from Aristotle. Aristotle’s broad philosophy of “being” is continued in the philosophy of such idealists as Leibniz and Hegel and by phenomenologists such as Heidegger and Husserl. Martin Heidegger’s consideration of the “thingliness of the thing” is an essentially Aristotelian insight. The centrality of Aristotle’s (...) defence of “being” (ousia) has been set out in Chap. 6. The parallel tradition of anti-philosophy, as set out in Chap. 2, does by contrast seek to reduce meaning and hence denies “being,” “form,” and all “structure” and, ultimately, “meaning” itself. I argue here and throughout that the modern denial of “being” is not philosophically sound or required but is a product of what Aldous Huxley describes as a “philosophy of meaninglessness.”. (shrink)

This chapter considers Aristotle’s scientific method as opposed to the modern Baconian empirical/pragmatic and Cartesian mathematical/rationalistic approaches. Aristotle is the father of systematic science as well as the founder of logic and metaphysics. He provides us with an integrated and deep philosophical picturing of the world and then applies this philosophical framing to produce meaningful individual sciences. I show that Aristotle’s science provides us with a topological view of the world with each of its objects analysed, considered on its own (...) terms, and then considered in context. I take his “Poetics” and his “Rhetoric” as examples of Aristotle’s science to show how he takes a subject area and treats it not only technically but also metaphysically. Following his emphasis upon the “ousia,” Aristotle’s special sciences work from the nature of their subject matters. They represent how we engage with each type of being with poetics, rhetoric, logic, biology, physics, chemistry etc. all being shaped by how we can engage with each respective subject matter or field. Aristotle’s observations on science are evidently true, but are they valid? Can something be true and invalid? The issue at stake is the role of science in our lives. Do we want the knowledge of science or the power of technology? (shrink)

From the preceding survey of philosophy, we move to consider the philosophical situation we find ourselves in. We see in more detail how Cartesian dualism and his “epoché” valorised the simplification and abstraction of reductionism, for both better and worse. For a time this has allowed us to concentrate upon reaping the fruits of mathematical science at the expense of a full engagement with our rich, complex human situation. Despite the benefits of this reductionism it has left us with the (...) problem today not of developing philosophy but of recovering it. To this end, the reality of structure needed to be reintroduced through the structuralism of Saussure, the phenomenon through the phenomenology of Husserl, and the sign through the semiotics of Peirce. We see in all cases excellent developments of thought towards complexity and meaning. This recovered thought is, however, still fractured and partial. We then consider how this partiality informs the philosophy that frames modern biology. The main problem we face is the conflation of the limited theoretical assumptions used for the practise of scientific research with full philosophical insight and truth. (shrink)

The Battle of the Gods and Giants is Plato’s famous picturing of the schism within philosophy between materialism (matter) and idealism (mind). This schism has shaped philosophy in various ways, culminating in Cartesian dualism. Plato argues that we must find a middle way and Aristotle identifies this “middle” with the reality that contains both mind and matter. This is how Aristotle develops and naturalises Plato. As regards how modern philosophy treats this impasse we consider both modern “Gods” such as Husserl, (...) Peirce, Cassirer, Whitehead, Merleau-Ponty, Heidegger, Derrida, Baudrillard etc. and the terrible cottage-industry of reductionism churned out by the modern “Giants.” Despite any advances made, we see that we are still trapped within the false paradigm of Cartesian dualism and within Plato’s “interminable” battle of the Gods and Giants. (shrink)

Propelled by his own vengeance, N'Jadaka transforms into Erik Killmonger, CIA operative: a master of the weapons wielded by a colonial global empire, who wields these weapons himself in a quest to destroy the system that has oppressed people of color since ships set sail for the Caribbean over 500 years ago. Lorde, a Black lesbian feminist, was critiquing white feminism, suggesting that it failed to dismantle white supremacy (and she was doing this in the 1970s). Yet, her famous words (...) – “For the master's tools will never dismantle the master's house” – get reinterpreted through Killmonger, who has mastered the art of global colonial capitalism. Even Wakanda, whose power is greater than all the tools of the master's house put together, doesn't dismantle it. Wakanda sits on the world council but does nothing about colonial oppression. (shrink)

Western societies currently face the backlash of violent and militant extremisms practiced in the form of tribalistic-phobocratic politics. The battleground is set between advocates of self-centeredness and those who entertain a world-centered self. To entertain concerns what Henri Bergson calls “zones of indetermination” and assumes A. N. Whitehead’s dictum: “in the real world it is more important that a proposition be interesting than that it be true. The importance of truth is, that it adds to interest”. Cultural agencies, processes, and (...) aims that we take an “interest” in have the power to be more influential, encouraging norms of persuasion. Such openness to the persuasion of entertainment is propositional in character, or acts as “lures for feeling” of proposals to be felt without mandates. The first section will discuss the way in which to take up the daunting task of reading Whitehead. The second and third sections will address those aspects pertinent to a philosophy of entertainment that present the cultural-aesthetic underpinnings for the emergence of persuasive agencies. The goal of cultivating tolerance and freedom for civilized societies hinges upon institutional methods and practices that are legitimated more by way of persuasive coercion rather than coercive persuasion. (shrink)

We formulate and prove a combinatorial property assuming AD + V = L(R). As a consequence, we show that every regular κ which is either a Suslin cardinal or the successor of a Suslin cardinal is δ 2 1 -supercompact. In particular, all the projective ordinals δ 1 n are δ 2 1 -supercompact.