Bertrand Russell's Work for Peace [To 1960]
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Learning/Teaching Philosophy in Sign Language As a Cultural Issue
DOI: 10.15503/jecs20131-9-19 Journal of Education Culture and Society No. 1_2013 9 Learning/teaching philosophy in sign language as a cultural issue Maria de Fátima Sá Correia [email protected] Orquídea Coelho [email protected] António Magalhães [email protected] Andrea Benvenuto [email protected] Abstract This paper is about the process of learning/teaching philosophy in a class of deaf stu- dents. It starts with a presentation of Portuguese Sign Language that, as with other sign lan- guages, is recognized as a language on equal terms with vocal languages. However, in spite of the recognition of that identity, sign languages have specifi city related to the quadrimodal way of their production, and iconicity is an exclusive quality. Next, it will be argued that according to linguistic relativism - even in its weak version - language is a mould of thought. The idea of Philosophy is then discussed as an area of knowledge in which the author and the language of its production are always present. Finally, it is argued that learning/teaching Philosophy in Sign Language in a class of deaf students is linked to deaf culture and it is not merely a way of overcoming diffi culties with the spoken language. Key words: Bilingual education, Deaf culture, Learning-teaching Philosophy, Portuguese Sign Language. According to Portuguese law (Decreto-Lei 3/2008 de 7 de Janeiro de 2008 e Law 21 de 12 de Maio de 2008), in the “escolas de referência para a educação bilingue de alunos surdos” (EREBAS) (reference schools for bilingual education of deaf stu- dents) deaf students have to attend classes in Portuguese Sign Language. -
Liberal Neutrality: a Reinterpretation and Defense*
Liberal Neutrality: A Reinterpretation and Defense* Alan Patten, Princeton University (1) Introduction After a brief ascendancy in the 1970s and `80s, the idea of liberal neutrality has fallen out of favor in recent years. A growing chorus of liberal writers has joined anti-liberal critics in arguing that there is something confused and misguided about the insistence that the state be neutral between rival conceptions of the good. Assuming we can even make sense of the idea of neutrality, these writers contend, it is a mistake to think that there is anything in liberal principles that commits the liberal state to neutrality.1 With a number of former neutralists softening their support for the idea, the rejection of neutrality is quickly becoming a consensus position, even amongst liberal political philosophers.2 According to one writer, all that remains to be done is an “autopsy” on the idea of state neutrality.3 Much of the critique of neutrality has proceeded on the basis of four assumptions. The first contrasts neutrality with perfectionism. To defend state neutrality is to deny that the state can legitimately use its power to encourage ways of life that it supposes to be valuable or to discourage ones that it regards * Earlier versions of this paper were presented at Washington University, at Queenʼs University, at the Canadian Political Science Associationʼs 2010 Annual Conference , and in a workshop at Princetonʼs University Center for Human Values. In addition to thanking the participants in and organizers of these events, I am grateful to Arash Abizadeh, Andrew Lister, Stephen Macedo, Ian MacMullen, Jonathan Quong, Ryan Pevnick, and Anna Stilz for their written feedback. -
1 Three Separation Theses James Morauta Abstract. Legal Positivism's
Three Separation Theses James Morauta Abstract . Legal positivism’s “separation thesis” is usually taken in one of two ways: as an analytic claim about the nature of law—roughly, as some version of the Social Thesis ; or as a substantive moral claim about the value of law—roughly, as some version of the No Value Thesis . In this paper I argue that we should recognize a third kind of positivist separation thesis, one which complements, but is distinct from, positivism’s analytic and moral claims. The Neutrality Thesis says that the correct analytic claim about the nature of law does not by itself entail any substantive moral claims about the value of law. I give careful formulations of these three separation theses, explain the relationships between them, and sketch the role that each plays in the positivist approach to law. [A version of this paper is published in Law and Philosophy (2004).] 1. Introduction Everybody knows that legal positivists hold that there is some kind of “separation”— some kind of distinction—between law and morality. But what exactly is this positivist separation thesis ? In what way, according to legal positivism, are law and morality distinct? There are many possible answers to this question. Legal positivism is standardly thought of as a cluster of three kinds of claims: an analytic claim about the nature of law; a moral claim about law’s value; and a linguistic claim about the meaning of the normative terms that appear in legal statements. 1 I won’t have anything to say here about the linguistic issue. -
Akrasia: Plato and the Limits of Education?
Akrasia: Plato and the Limits of Education? Colm Shanahan Submitted in fulfilment of the requirements for the Degree of Doctor of Philosophy University of Dublin, Trinity College Supervisor: Prof. Vasilis Politis Submitted to the University of Dublin, Trinity College, August 2017 Declaration I declare that this thesis has not been submitted as an exercise for a degree at this or any other university and it is entirely my own work. I agree to deposit this thesis in the University’s open access institutional repository or allow the library to do so on my behalf, subject to Irish Copyright Legislation and Trinity College Library conditions of use and acknowledgement. Signed: __________________________ Date:_____________ (Colm Shanahan) Summary In this dissertation, I shall argue for the following main claim: (1a) the motivational neutrality of reason. I will show that this concept reveals that, for Plato, (1b) reason is itself a necessary condition of the possibility of akrasia, and a central explanatory element in his account of akrasia. In presenting the soul with the capacity to take account of the whole soul, the motivational neutrality of reason seems to be the precondition of moving from having such a capacity, in a speculative manner, to generating desires and actions based upon such considerations. If this were not so, then how could the rational part of the soul, for example, put its good to one side, where such is required, to achieve the good of the whole soul? This distancing from the good associated with the rational part of the soul is precisely the grounding upon which the rational part of the soul generates the space to assess the goods of the other soul parts. -
Vol. 62, No. 3; September 1984 PUTNAM's PARADOX David Lewis Introduction. Hilary Putnam Has Devised a Bomb That Threatens To
Australasian Journal of Philosophy Vol. 62, No. 3; September 1984 PUTNAM'S PARADOX David Lewis Introduction. Hilary Putnam has devised a bomb that threatens to devastate the realist philosophy we know and love. 1 He explains how he has learned to stop worrying and love the bomb. He welcomes the new order that it would bring. (RT&H, Preface) But we who still live in the target area do not agree. The bomb must be banned. Putnam's thesis (the bomb) is that, in virtue of considerations from the theory of reference, it makes no sense to suppose that an empirically ideal theory, as verified as can be, might nevertheless be false because the world is not the way the theory says it is. The reason given is, roughly, that there is no semantic glue to stick our words onto their referents, and so reference is very much up for grabs; but there is one force constraining reference, and that is our intention to refer in such a way that we come out right; and there is no countervailing force; and the world, no matter what it is like (almost), will afford some scheme of reference that makes us come out right; so how can we fail to come out right? 2 Putnam's thesis is incredible. We are in the presence of paradox, as surely as when we meet the man who offers us a proof that there are no people, and in particular that he himself does not exist. 3 It is out of the question to follow the argument where it leads. -
How to Choose a Political Party
FastFACTS How to Choose a Political Party When you sign up to vote, you can join a political party. A political party is a group of people who share the same ideas about how the government should be run and what it should do. They work together to win elections. You can also choose not to join any of the political parties and still be a voter. There is no cost to join a party. How to choose a political party: • Choose a political party that has the same general views you do. For example, some political parties think that government should No Party Preference do more for people. Others feel that government should make it If you do not want to register easier for people to do things for themselves. with a political party (you • If you do not want to join a political party, mark that box on your want to be “independent” voter registration form. This is called “no party preference.” Know of any political party), mark that if you do, you may have limited choices for party candidates in “I do not want to register Presidential primary elections. with a political party” on the registration form. In • You can change your political party registration at any time. Just fill California, you can still out a new voter registration form and check a different party box. vote for any candidate in The deadline to change your party is 15 days before the election. a primary election, except If you are not registered with a political party and for Presidential candidates. -
In Defense of the Development of Augustine's Doctrine of Grace By
In Defense of the Development of Augustine’s Doctrine of Grace by Laban Omondi Agisa Submitted to the faculty of the School of Theology of the University of the South in Partial fulfillment of the requirements for the degree of Master of Sacred Theology January 2020 Sewanee, Tennessee Approved ____________________________ _______________ Adviser Date ____________________________ _______________ Second Adviser Date 2 DECLARATION I declare that this is my original work and has not been presented in any other institution for consideration of any certification. This work has been complemented by sources duly acknowledged and cited using Chicago Manual Style. Signature Date 3 ACKNOWLEDGEMENT My study of theology was initiated in 2009 by the then Provost of St. Stephens Cathedral, Nairobi, the late Ven. Canon John Ndung’u who was a great encouragement to me. This was further made possible through my bishop the Rt. Rev. Joel Waweru and the Rev. Geoffrey Okapisi who were sources of inspiration. My studies at Carlile College (Church Army Africa) and St. Paul’s University laid a strong theological foundation and I appreciate among others the influence of the Rev. Dr. John Kiboi who introduced me to Philosophy, Systematic Theology, Ethics, and African Christian Theology that eventually became the foundation for my studies at the University of the South. I also appreciate the encouragement of my lecturers Mrs. Tabitha Waweru and Dr. Scholarstica Githinji during my Study of Education at Kenya Technical Trainers College and at Daystar University respectively. My interest in this topic came as a result of many sittings with two professors at the University of the South, Dr. -
Peace, Propaganda, and the Promised Land
1 MEDIA EDUCATION F O U N D A T I O N 60 Masonic St. Northampton, MA 01060 | TEL 800.897.0089 | [email protected] | www.mediaed.org Peace, Propaganda & the Promised Land U.S. Media & the Israeli-Palestinian Conflict Transcript (News clips) Narrator: The Israeli-Palestinian conflict dominates American news coverage of International issues. Given the news coverage is America's main source of information on the conflict, it becomes important to examine the stories the news media are telling us, and to ask the question, Does the news reflect the reality on the ground? (News clips) Prof. Noam Chomsky: The West Bank and the Gaza strip are under a military occupation. It's the longest military occupation in modern history. It's entering its 35th year. It's a harsh and brutal military occupation. It's extremely violent. All the time. Life is being made unlivable by the population. Gila Svirsky: We have what is now quite an oppressive regime in the occupied territories. Israeli's are lording it over Palestinians, usurping their territory, demolishing their homes, exerting a very severe form of military rule in order to remain there. And on the other hand, Palestinians are lashing back trying to throw off the yoke of oppression from the Israelis. Alisa Solomon: I spent a day traveling around Gaza with a man named Jabra Washa, who's from the Palestinian Center for Human Rights and he described the situation as complete economic and social suffocation. There's no economy, the unemployment is over 60% now. Crops can't move. -
THE RISE of COMPETITIVE AUTHORITARIANISM Steven Levitsky and Lucan A
Elections Without Democracy THE RISE OF COMPETITIVE AUTHORITARIANISM Steven Levitsky and Lucan A. Way Steven Levitsky is assistant professor of government and social studies at Harvard University. His Transforming Labor-Based Parties in Latin America is forthcoming from Cambridge University Press. Lucan A. Way is assistant professor of political science at Temple University and an academy scholar at the Academy for International and Area Studies at Harvard University. He is currently writing a book on the obstacles to authoritarian consolidation in the former Soviet Union. The post–Cold War world has been marked by the proliferation of hy- brid political regimes. In different ways, and to varying degrees, polities across much of Africa (Ghana, Kenya, Mozambique, Zambia, Zimbab- we), postcommunist Eurasia (Albania, Croatia, Russia, Serbia, Ukraine), Asia (Malaysia, Taiwan), and Latin America (Haiti, Mexico, Paraguay, Peru) combined democratic rules with authoritarian governance during the 1990s. Scholars often treated these regimes as incomplete or transi- tional forms of democracy. Yet in many cases these expectations (or hopes) proved overly optimistic. Particularly in Africa and the former Soviet Union, many regimes have either remained hybrid or moved in an authoritarian direction. It may therefore be time to stop thinking of these cases in terms of transitions to democracy and to begin thinking about the specific types of regimes they actually are. In recent years, many scholars have pointed to the importance of hybrid regimes. Indeed, recent academic writings have produced a vari- ety of labels for mixed cases, including not only “hybrid regime” but also “semidemocracy,” “virtual democracy,” “electoral democracy,” “pseudodemocracy,” “illiberal democracy,” “semi-authoritarianism,” “soft authoritarianism,” “electoral authoritarianism,” and Freedom House’s “Partly Free.”1 Yet much of this literature suffers from two important weaknesses. -
Normative Legal Positivism, Neutrality, and the Rule of Law (Draft)
NORMATIVE LEGAL POSITIVISM, NEUTRALITY, AND THE RULE OF LAW (DRAFT) Bruno Celano Università degli studi di Palermo [email protected] www.unipa.it/celano 1ST CONFERENCE ON PHILOSOPHY AND LAW NEUTRALITY AND THEORY OF LAW Girona, 20th, 21st and 22nd of May 2010 07-celano.indd 1 5/5/10 18:26:40 07-celano.indd 2 5/5/10 18:26:40 «Neutrality is not vitiated by the fact that it is undertaken for partial [...] reasons. One does not, as it were, have to be neutral all the way down» (Waldron, 1989: 147). «Like other instruments, the law has a specific virtue which is morally neutral in being neutral as to the end to which the instru- ment is put. It is the virtue of efficiency; the virtue of the instrument as an instrument. For the law this virtue is the rule of law. Thus the rule of law is an inherent virtue of the law, but not a moral virtue as such. The special status of the rule of law does not mean that con- formity with it is of no moral importance. [...] [C]onformity to the rule of law is also a moral virtue» (Raz, 1977: 226). 1. InTRODUCTION * Usually, in jurisprudential debates what is discussed under the rubric of «neutrality» is the claim that jurisprudence is (or at least can, and should be) a conceptual, or descriptive —thus, non-normative, or mor- ally neutral (these are by no means the same thing)— inquiry: a body of theory having among its principles and its conclusions no substantive normative claims, or, specifically, no moral or ethico-political claims; and that the concept of law, as reconstructed in jurisprudential analysis * Earlier versions of this paper were presented at the Seminar on legal philosophy, Uni- versity of Palermo, and at the DI.GI.TA., University of Genoa. -
Bertrand Russell on Sensations and Images Abdul Latif Mondal Aligarh Muslim University SUMMARY INTRODUCTION
Bertrand Russell on Sensations and Images Abdul Latif Mondal Aligarh Muslim University SUMMARY In his Theory of Mind, Russell tries to explain the mind in positive terms of sensations and images. All the mental phenomena like imagination, belief, memory, emotion, desire, will, even consciousness etc. are attempted to be established as entities, subjects, or acts by Russell. In his works The Analysis of Mind and An Outline of Philosophy, Russell offers the explanations of each mental phenomena with reference to neutrality of sensations and images, Russell does not treat them as neutral in his book The Analysis of Mind. However, in his later work, he treats them to be neutral. Russell relates especially the images to ―mnemic‖ causation. Firstly, he declares them as concerned with action in time. Subsequently, he explains them as permanent modification of the structure of the brain. He also explains sensations and images as stuff of our brain. In his book The Analysis of Mind, Russell tries to explain various mental phenomena. Firstly, he contends that all types of mental phenomena is a mix up of sensations and images and does not imply a special entity designated as ‗consciousness.‘ Secondly, Russell considers how combinations of sensations and images do, in a sense, imply consciousness in the sense of awareness. For Russell, a single sensation and image cannot in itself be deemed to be cognitive. When we try to explain a conscious mental occurrence, we do analyse it into non-cognitive constituents. We also need to show what constitutes consciousness or awareness in it. In this paper, our contention is that Russell‘s explanation of mental phenomena is especially related to these two claims. -
Aristotle's Doctrine of Signs and Semiotic Reading of His
167 ARISTOTLE’S DOCTRINE OF SIGNS AND SEMIOTIC READING OF HIS “PHYSICS” Anna MAKOLKIN1 АРИСТОТЕЛЕВСКОЕ УЧЕНИЕ О ЗНАКАХ И СЕМИОТИЧЕСКОЕ ЧТЕНИЕ ЕГО «ФИЗИКИ» Анна МАКОЛКИН Abstract. The purpose of this contribution is twofold– to introduce contemporary scholars to the forgotten Aristotle’s Doctrine of Signs and demonstrate how it can be constructively applied to the new analysis of his famed “Physics” and provide its re-interpretation. Subject to such semiotic analysis, Aristotle’s “Physics” reveals additional, previously undisclosed aspects of his teaching and novel unexpected features of this particular work, making it more meaningful for modern science at large. The strikingly new and unexpected characteristics of this treatise appear thanks to the creative application of the Nature/Culture paradigm, neglected by the modern scholars but encoded in Aristotle’s semiotic theories. The world is seen by Aristotle as an “Empire of Signs”, both natural and cultural, and man is presented as a sign-producing animal, seeking new knowledge. His overall philosophy is thus expanded in different ways thanks to the new semiotic method, offering more comprehensive analysis of Cosmos and more innovative analytical vision. Read semiotically, Aristotle’s “Physics” opens new previously undisclosed vistas of the world, as well as new aspects of human cognition. Aristotle’s challenges what future scholars would study in isolation, and solely as parts of philosophy, by proposing to treat Cosmos and man in it as an organic Whole. In contrast, Aristotle suggests to see Cosmos as an “abundance of signs” which signify phenomena, the relationship between them and their impact upon each other and human life.