There is a large gap between attitude and action when it comes to consumer purchases of ethical food. Amongst the various aspects of this gap, this paper focuses on the difficulty in knowing enough about the various dimensions of food production, distribution and consumption to make an ethical food purchasing decision. There is neither one universal definition of ethical food. We suggest that it is possible to support consumers in operationalizing their own ethics of food with the use of appropriate (...) information and communication technology. We consider eggs as an example because locally produced options are available to many people on every continent. We consider the dimensions upon which food ethics may be constructed, then discuss the information required to assess it and the tools that can support it. We then present an overview of opportunities for design of a new software tool. Finally, we offer some points for discussion and future work. (shrink)

Arts Entrepreneurship is a comparatively new concept in arts management however, it is inevitable for the arts, especially classical music to adapt the concept for its survival. This article investigates how arts entrepreneurship is executed through strategic collaboration in three different cases of classical music organizations in Seoul, Korea: Yellow Lounge Seoul, Ensemble Ditto and The New Baroque Company. By providing vivid examples of how to apply arts entrepreneurship in classical music products, it will better help to understand the concept. (...) The study conducted a focused group interview (FGI) with concert with classical music marketing specialists and their strategic collaborators. The framework of entrepreneurial orientation (EO) was applied to analyze identify arts entrepreneurship in each organization. The entrepreneurial approaches of these organizations are identified by how their entrepreneurial orientation (EO) is executed in their innovativeness, risk-taking, and proactiveness. The results of this empirical study are demonstrated in three aspects: 1) Strategic collaboration with an unconventional partner resulted in realization of entrepreneurial orientation. 2) Entrepreneurship through strategic collaboration resulted in reducing production costs, sourcing new funds, increasing the audience base and performance opportunities 3) Arts entrepreneurship was designed to maintain the core value that the quality of music would not be compromised or altered. (shrink)

Graduates' employability indicates the excellent education and relevant preparation they obtained from their respective degrees. Tracer studies have enabled higher education institutions to profile their graduates while also reflecting on the quality of education they provide. With the foregoing, a tracer study determined the demographic and academic profile of teacher education graduates from 2017 to 2020 in a state university in the West Philippines. It also ascertained the advanced studies they attended after college, their employment data, the relevance of college (...) preparation with their current employment, difficulties they encountered while securing employment and in their present job, and recommendations to strengthen the teacher education program. The study utilized a descriptive survey research design with 80 non-random samples chosen based on availability. The survey was based on the Philippine Commission on Higher Education with modifications elucidated from previous studies. Results showed that graduates took the teacher education program with a strong passion for the teaching profession. More graduates received honors and awards, passed the licensure examinations for teachers, attended advanced studies for professional development, and are employable. Besides, the graduates’ college preparation is relevant to their current employment. Further, difficulties and problems encountered and recommendations to strengthen the teacher education program were noted. These findings may serve as a baseline for curriculum review and give suggestions for future tracer studies. (shrink)

Despite the frequency of stillbirths, the subsequent implications are overlooked and underappreciated. We present findings from comprehensive, systematic literature reviews, and new analyses of published and unpublished data, to establish the effect of stillbirth on parents, families, health-care providers, and societies worldwide. Data for direct costs of this event are sparse but suggest that a stillbirth needs more resources than a livebirth, both in the perinatal period and in additional surveillance during subsequent pregnancies. Indirect and intangible costs of stillbirth are (...) extensive and are usually met by families alone. This issue is particularly onerous for those with few resources. Negative effects, particularly on parental mental health, might be moderated by empathic attitudes of care providers and tailored interventions. The value of the baby, as well as the associated costs for parents, families, care providers, communities, and society, should be considered to prevent stillbirths and reduce associated morbidity. (shrink)

A raft of new philosophical problems concerning truth have recently been discovered by several theorists. These problems concern the question of how ascriptions of truth are to be grounded. Most previous commentators have taken the problems to shed light on the theory of ground. In this paper, I argue that they also shed light on the theory of truth. In particular, I argue that the notion of ground can be deployed to clearly articulate one strand of deflationary thinking about truth, (...) according to which truth is “metaphysically lightweight.” I offer a ground-theoretic explication of the lightness of truth and show how it yields a novel solution to the problems concerning how truth is grounded. So, the theory of truth and the theory of ground interact fruitfully: we can apply the notion of ground to offer a clear explication of the deflationist claim that truth is “metaphysically lightweight” that both captures the motivations for that claim and solves the problems. (shrink)

Harms of medical interventions are systematically underestimated in clinical research. Numerous factors—conceptual, methodological, and social—contribute to this underestimation. I articulate the depth of such underestimation by describing these factors at the various stages of clinical research. Before any evidence is gathered, the ways harms are operationalized in clinical research contributes to their underestimation. Medical interventions are first tested in phase 1 ‘first in human’ trials, but evidence from these trials is rarely published, despite the fact that such trials provide the (...) foundation for assessing the harm profile of medical interventions. If a medical intervention is deemed safe in a phase 1 trial, it is tested in larger phase 2 and 3 clinical trials. One way to think about the problem of underestimating harms is in terms of the statistical ‘power’ of a clinical trial—the ability of a trial to detect a difference of a certain effect size between the experimental group and the control group. Power is normally thought to be pertinent to detecting benefits of medical interventions. It is important, though, to distinguish between the ability of a trial to detect benefits and the ability of a trial to detect harms. I refer to the former as power-B and the latter as power-H. I identify several factors that maximize power-B by sacrificing powerH in phase 3 clinical trials. If a medical intervention is approved for general use, it is evaluated by phase 4 post-market surveillance. Phase 4 surveillance of harms further contributes to underestimating the harm profile of medical interventions. At every stage of clinical research the hunt for harms is shrouded in secrecy, which further contributes to the underestimation of the harm profiles of medical interventions. (shrink)

This essay is divided into two parts, deeply intermingled. Part I examines not only the origin of conscious experience but also how it is possible to ask of our own consciousness how it came to be. Part II examines the origin of experience itself, which soon reveals itself as the ontological question of Being. The chief premise of Part I is that symbolic communion and the categorizations of language have enabled human organisms to distinguish between themselves as actually existing entities (...) and their own immediate experience of themselves and their world. This enables them to reflect upon abstract concepts, including “self,” “experience,” and “world.” Symbolic communication and conceptualization grow out of identification, the act of first observing conscious experiencing and intimating what it is like, mimesis, a gestural protolanguage learned through imitation, and reflection, seeing oneself through the eyes of others. The step into actual intentional speech is made through self-assertion, narrative, and intersubjectivity. These three become the spiral of human cultural development that includes not only the adaptive satisfaction of our biological needs, but also the creativity of thought. With the mental-conceptual separation of subject and object – of self and world – the human ability to witness the universe (and each other) is the ground of our genuinely human quality. Consciousness gives human life its distinctively human reality. It is, therefore, one and the same ability that enables us to shape planet Earth by means of conceptual representations (rather than by means of our hands alone) while also awakening us to the significance of being. -/- Looking beyond human self-consciousness to investigate the origin and nature of awareness itself in Part 2, reductive objective materialism is found to be of little use. Direct experience also falls short in that, in order to be transformed into objective knowledge about itself, it must always be interpreted through and limited by the symbolic contexts of culture and the idiosyncratic conceptualizations of the individual. Awareness-in-itself must thus be considered ultimately unexplainable, but this may more indicate its inexpressible transcendence of all symbolic qualifiers than its nonexistence. It is suggested that awareness is not “self-aware” (as in deity) but is instead unknowing yet identical with the only true universal: the impetus of creative unfolding. Our human knowledge, as an expression of this unfolding, is seen to emerge from our conscious experiencing and, in turn, to have the power – and enormous responsibility – of directing that experience. Our underlying symbolic worldviews are found to be autopoietic: They limit or open our conscious experience, which, in turn, confirms those worldview expectations. As we explore a future of unforeseeable technological breakthroughs on an ailing planet who patiently copes with our “success,” truly vital decisions about the nature, meaning, extent, and future of conscious experience will have to be made. (shrink)

Preface/Introduction: The question under discussion is metaphysical and truly elemental. It emerges in two aspects — how did we come to be conscious of our own existence, and, as a deeper corollary, do existence and awareness necessitate each other? I am bold enough to explore these questions and I invite you to come along; I make no claim to have discovered absolute answers. However, I do believe I have created here a compelling interpretation. You’ll have to judge for yourself. -/- (...) What follows is the presentation of three essays I have worked on over the past several years seeing publication for the first time. “Hollows of Experience” was written first as an invited chapter for a collection on the ontology of consciousness. However, when cuts became necessary, my chapter got the knife. Its length has prohibited it from publication in any print journal. “Myth and Mind” was written next as a journal article, but as my involvement with it grew so did its length, so it has also idled on my websty awaiting its call. “From Panexperientialism to Conscious Experience” was written most recently, but it is the only one to have been available to the public elsewhere than my own website. Under the name, “The Continuum of Experience”, it was Target Article #95 on the recently closed Karl Jaspers Forum (for discussion purposes only). -/- I have put them in a different sequence here, for reasons of logical sense. Up first, “Panexperientialism” deals with an idea difficult for many to accept, namely that conscious experience is a particular mode of symbolically reflected experience that is largely unique to our species. However, I aver that experienced sensation in itself (as found, for example, in autonomic sensory response systems) goes “all the way down” into nature, and thus the title, panexperientialism. -/- Understanding this idea is helpful to dealing with the focus on language in Part I of “Hollows”, next, since here speech and general symbolic interaction in general are found to be the catalysts for the creation of our consciously experienced world (our “lived reality”). In Part II, however, I explore how experienced sensations must be coeval with existence, and, with even greater temerity, how all this sensational existence might have arisen within some literally inconceivable background of awareness-in-itself that yet has a dynamism that occasionally breaks into existence as experiential events and entities. (The latter may sound wacky, but physicists and cosmologists are themselves attempting to come to terms with that which seethes with vast potential energy in what they refer to as the quantum vacuum.) -/- “Myth and Mind” was put third since it deals with a major lacuna in “Hollows” — that presumed prehistoric period when members of our species made the painful crossing of the symbolic threshold into the beginnings of cultural consciousness. Speech plays a central role here, too, but I look more at narrative structures from the dawn of self-awareness when ritual and myth became vital to human survival. Why would fantastic stories and bizarre rituals be necessary? I speculate that growing foresight led to the unavoidable realization of certain mortality, from which, in turn, emerged the secondary realization that we were now alive. In contrast to our yet-to-come death, we have life here and now, and by ritually identifying with a symbolically expanded mythic, i.e., sacred, reality, we may continue to live on after bodily death, just as our ancestors and loved ones must also do. Language and mythmaking are necessary to avoid mortal despair and they remain at the core of human consciousness. -/- As Ernst Cassirer (1944) has noted, language and myth are “twin creatures”, both metaphoric webs over a reality we can never wholly comprehend. We live in the symbolic and construct our works of imagination and wars of conquest to make life meaningful, to feel immortal, and to sense that we ourselves participate in a reality greater than ourselves. No doubt we do, but this does not mean our culturally constructed self-identities survive the death of our bodies, and it does not imply that our symbolic concepts can ever indicate the ultimate truth. We simply must symbolize an extended reality that was sacred to our ancestors: “Is it not our way, as illusory as it may be, to force continuance on our world and our life in the face of their inevitable ending? Are we not compelled to extend those imaginary horizons as far as we can despite the terror and the sometime joy their extension incites? Is their closure not a form of death?” (Crapanzano, p. 210) -/- Of course, this leaves me in the uncomfortable position of being forced to admit that this venture of mine must inevitably be another attempt at meaningful mythmaking. But what else could it be? This is certainly not a scientific proof though it is indeed an academically rigorous exploration. (Just try to count the citations!) I hope the reader will judge my thesis on the basis of its coherence, the sense of meaning it evokes, my intellectual responsibility, and, finally, the engagement it inspires. If you have read my expositions and found yourself immersed in the timeless questions I here call forth, I would call these writings successful (even if you violently disagree with my answers). -/- I am very grateful to Huping Hu for granting me this special issue of JCER in which to present my ideas in some detail. He has patiently dealt with my exuberant approach and allowed the many changes I kept coming up with right until the final publication date. I also wish to thank the many potential commentators who politely replied to my invitation, and, even more, I thank those who made time to write actual commentaries. -/- References -/- Cassirer, E. (1944). An Essay on Man: An Introduction to a Philosophy of Human Culture. New Haven/London: Yale UP. -/- Crapanzano, V. (2004). Imaginative Horizons: An Essay in Literary-Philosophical Anthropology. Chicago: U of Chicago Press. -/- Gregory M. Nixon University of Northern British Columbia Prince George, British Columbia, Canada Email: [email protected] Websty: http://members.shaw.ca/doknyx. (shrink)

The question under discussion is metaphysical and truly elemental. It emerges in two aspects – how did we come to be conscious of our own existence, and, as a deeper corollary, do existence and awareness necessitate each other? I am bold enough to explore these questions and I invite you to come along; I make no claim to have discovered absolute answers. However, I do believe I have created here a compelling interpretation. You’ll have to judge for yourself.

What is the philosophical significance of Heidegger’s interpretation of the Japanese notion of kotoba (言葉) for Japanese philosophy? Was his conversation with Tezuka Tomio a real dialogue or not? To answer to these correlated questions, I elucidate Heidegger’s 1954 essay “A Dialogue on Language” by following a topological mode of thinking, and I inquire into the way-making of a “thinking conversation”. First, I problematize whether Heidegger engaged in a genuine dialogue with Tezuka. To that end, I distinguish the hermeneutic horizon (...) of the actual encounter between Tezuka and Heidegger from Heidegger’s essay which places Tezuka (the Japanese) and Heidegger (the Inquirer) in a fictional philosophical conversation. Second, I argue that Heidegger’s topological method of interpretating kotoba can be read as a poetic means of thematizing East-West dialogue. Third and finally, exploring the topological sense of kotoba, I engage with third generation Kyoto School thinker Ueda Shizuteru’sideaof“hollow words” of language, situated in a twofold view of the world. I conclude that the true character of Heidegger’s conversation with Tezuka can be identified neither in Heidegger’s “actual” encounter with Tezuka, nor merely in Heidegger’s “hollow” essay. Departing from Ueda’s account of kotoba, it appears that a genuine conversation with language can be located in the dialogue of actuality and hollowness, which finds it expression in poetic language. (shrink)

The aim of this paper is to critically reconsider some of the main tenets underlying Karl Olivecrona’s works. The first two sections are devoted to a brief reconstruction of his position on methodology for the study of legal phenomena, including the endorsement of philosophical realism and the enterprise of demystifying legal language through linguistic therapy (§ 2), as well as his particular conception of legal notions as hollow words (§ 3). I will then provide a brief analysis of a central (...) legal concept – that of “authority" – to show how Olivecrona’s methodological framework can be applied (§ 4). The last two sections are devoted to the analysis and evaluation of three possible criticisms of Olivecrona’s claims as a legal realist (§ 5) and some brief concluding remarks on the usefulness of Olivecrona’s approach for contemporary legal philosophy (§ 6). (shrink)

If successful scientific inquiry is to be possible, there must be a world that is independent of how we believe it to be, and in which there are kinds and laws; and we must have the sensory apparatus to perceive particular things and events, and the capacity to represent them, to form generalized explanatory conjectures, and check how these conjectures stand up to further experience. Whether these preconditions are met is not a question the sciences can answer; it is specifically (...) philosophical. This is why the myriad forms of scientistic philosophy in vogue today (neurophilosophy, experimental philosophy, naturalized metaphysics, evangelical-atheist reductionism, etc), are all hollow at the core. Does this mean we must return to the old, a priori analytic model? No! What is needed instead is scientific philosophy in the sense Peirce articulated more than a century ago: philosophy motivated by a genuine desire to discover the truth, and relying not solely on reason but also on experience—only not the special, recherché experience required by the sciences, but close attention to aspects of everyday experience so familiar we hardly notice them. (shrink)

Feminism and Tradition in Aesthetics takes a fresh look at the history of aesthetics and at current debates within the philosophy of art by exploring the ways in which gender informs notions of art and creativity, evaluation and interpretation, and concepts of aesthetic value. Multiple intellectual traditions have formed this field, and the discussions herein range from consideration of eighteenth century legacies of ideas about taste, beauty, and sublimity to debates about the relevance of postmodern analyses for feminist aesthetics. Forward (...) by Arthur C. Danto, 20 authors include Paul Mattick, Jr., Caroline Korsmeyer, Timothy Gould, Christine Battersby, Mary Devereaux, bell hooks, REnee Lorraine, Trinh T. Minh-ha, Elizabeth Ann Dobie, Adrian Piper, Anita Silvers, Susan Feagin, Mary D. Garrard, Ellen Handler Spitz, Noel Carroll, Joanne Waugh, Joseph Margolis, Rita Felski, and Hilde Hein, as well as Peg Brand's essay, "Revising the Aesthetic-Nonaesthetic Distinction: The Aesthetic Value of Activist Art.". (shrink)

Political leaders may change their mind about a policy, or even a significant moral issue. While genuinely changing one’s mind is not hypocritical, there are reasons to think that leaders who claim such a change are merely hypocritically pandering for political advantage. Indeed, some social science studies allegedly confirm that constituents will judge political leaders who change positions as hypocritical. Yet these studies are missing crucial details that we normally use to distinguish genuine mind changers from hollow hypocrites. These details (...) suggest ways in which political leaders can communicate that their mind change is genuine without necessarily being judged hypocritical. (shrink)

The study of the “first wave” of reactions to the Critique of Pure Reason in Germany from the second half of the 1780s until the beginning of the nineteenth century reveals the paradoxical status of the Kantian transcendental subject. While the existence of the transcendental subject, whatever the term means, is not open to question since it arises from the very essence of critical philosophy, the fundamental status of the subject is sometimes questioned in this period. Although the meaning of (...) the concept of transcendental subject seems obvious today (the subject of cognition, bearer of transcendental conditions of experience) it lends itself to various interpretations in the late eighteenth century. To achieve my goal I have undertaken a textological analysis of the works of the earliest opponents and followers of the Kantian critique and a reconstruction of the conceptual field in the midst of which the transcendental subject has been planted. Among others I draw on the works of J. S. Beck, J. A. Eberhard, J. G. Hamann, F. H. Jacobi, S. Maimon, K. L. Reinhold, G. E. Schulze and A. Weishaupt. The authors of the period are grouped depending on the common themes and questions that prompted them to turn to the concept of the transcendental subject, even though the results of their reflections did not always coincide. These authors think of the transcendental subject in its relationship to the transcendental object, or as “something = х”, and in terms of the relationship of representation to the object. It is characterised sometimes as something absolutely hollow, and sometimes as the fullness of true reality. The status ascribed to the transcendental subject is sometimes that of a thing-in-itself and sometimes that of a “mere” idea. Finally, Kant’s transcendental subject was sometimes seen as something to be overcome and sometimes as an infinite challenge to understanding. (shrink)

This process is the transformation of the self, even to the extent that we no longer recognize ourselves although, oddly, something in us will then recognize our ‘new’ self as being what we really are, or at least what we started out to be. Then, in a way, we are like the seedling of some wonderful tree which has been overtaken by a parasitic plant until very little of the original tree is recognizable – it may have become dwarfed, hollowed (...) out or even killed by the parasite, which is our egoic mask. With meticulous pruning and therapy, the tree can be uncovered and possibly healed, but then it will be a test of the tree’s original nature and soil to see whether it will endure and grow straight and tall, with roots that will hold against adversity. For this purpose, I have assembled twelve steps to describe the transformational process (consider it coincidental that the alcoholic recovery program also has twelve steps but there is, inevitably, some correspondence between the two systems). Although I describe these steps here as if they were a progression, you’ll find that they really work in parallel or in stages wherein first one line will seem emphasized, and then another at a different point in your evolution. These steps induce a gradual change in our psychic shape (the way that we fit with each other and with our circumstances), and also they are an alchemic progression, in that each prepares our neurochemical apparatus to attune to the next stage more readily. (shrink)

"The Mind is not a Vessel to be Filled but a Fire to be Kindled", and "Education is Not the Filling of Pail But the Lighting of a Fire", and ... Something About a Horse ... You can lead a horse to water, but you can’t make it smile? Because of the long face and all? (No, that can’t be it). Anyway, borrowing a bit from Plutarch and Yeats (maybe, there is no agreement on whether he said that about pails (...) and fires), and some idiom from 12th Century Old English about horses walking on water, I assume, we can glean the following gem: learning requires active participation by learners. It is almost embarrassing to have to write that, but here we are with education today, mostly unloading facts into unlit receptacles. This doesn’t work, and not just because the metaphor is mixed. Genuine learning requires focus, which requires motivation, which is cultivated by interest, which needs curiosity, which is not something teachable through the typical educational curricula. I can, as Aristotle tells us, teach students the basics of some ethical theory, but I cannot make them virtuous. Ah-ha! I can lead a horse to water, but I can’t make it abide by the categorical imperative (No, that’s not quite right. Although it’s true--most horses are utilitarians). One way that seems to work in piquing student interest in learning philosophy is to use humor as you make the case that a philosophical attitude is very similar to a humorous attitude. Both rely heavily on questioning our collective presuppositions, both cultivate rational skepticism, and both are never content with accepting traditions and values that are mindlessly received. I’ve got it now: You can lead a horse to water, but you can’t make it an iconoclast! (still not it). Friedrich Nietzsche published a book in 1889 titled Twilight of the Idols: Or How to Philosophize with a Hammer. This was during his most frenetic and fecund period, just before the syphilis set in rendering him somewhat less than his lauded Ubermensch. The “Idols” for Nietzsche were “false gods” or the ubiquitous errors that philosophy should expose. He is likely borrowing (without citation!) from sir Francis Bacon, whose “idols” are fetishes which can divert us from the pursuit of truth. Learning is hard, but it doesn’t have to be gloomy, hence, I advocate for a different sort of hammer to act as a “tuning-fork” sounding out the hollow and dangerous idols handed down to us that have passed for sagacity. (shrink)

Simone de Beauvoir and Frantz Fanon both argue that oppression fundamentally constrains the subject’s relationship to and embodied experience of time, yet their accounts of temporality are rarely brought together. This paper will explore what we might learn about the operation of different types of reductive temporality if we read Beauvoir and Fanon alongside each other, focusing primarily on the early works that arguably lay out the central concerns of their respective temporal frameworks. At first glance, it seems that these (...) two models of temporality have radically different emphases. While Beauvoir suggests that reductive temporalities work to sever the future from the past and present, Fanon locates this destructive operation in the heightening of their entanglement. However, I will contend that there are deep affinities between these accounts: For both Beauvoir and Fanon, freedom is bound up with futurity, with its lack therefore cashed out in terms of stagnation, repetition, and the entrapment within a hollow moment that prevents authentic projection. Both resist teleological perspectives; problematize the endeavor to describe the structures of lived temporality in neutral terms; and show that temporality is crucial to the pursuit of a political phenomenology. These resonances, however, should only serve to recast rather than dissolve the tension between their approaches; ultimately, we need to acknowledge the distinctiveness of their differing concerns and aims. (shrink)

First of all, and above all, a sign is expected to be significant. A sign without significance is like a hollow husk. It is chaff without seed. Sign and significance are correlative terms like parent and child. Just as no one is a parent who has not begotten or borne a child so nothing which does not have significance can be a sign. On this point the English and the Latin words are self-explanatory. In English the words “sign” and “significance” (...) contain the same root. In the Latin words “significans” – that which signifies – and “significatum” – that which is signified – the correlation is even more obvious. In German, however, there is no such ready evidence of the correlation in the terms themselves. Indeed at first blush the terms “Zeichen” and “Bedeutung” seem so unrelated that philosophers have felt themselves constrained to write volumes of explanations on the term “Bedeutung”. (shrink)

Hog farming is a significant industry in the Philippines, providing 60% of the country's animal meat consumption. However, the African Swine Fever (ASF) outbreak has caused its collapse. In effect, the hog raisers stopped their operation and sought alternatives to earn money for the family's needs. As a result, a phenomenological study investigated the hog raisers' lived experiences and how they cope with the existing phenomenon. Six key informants were selected based on inclusion criteria and purposive sampling for one-on-one interviews (...) conducted by researchers. Using Creswell's approach, (1) fear of the virus, (2) frustration from the border controls and lockdowns, (3) broken promises of financial assistance from the Department of Agriculture, and (4) incurred substantial financial loss were themes concerning the lived experiences of the key informants. Also, the key informants shared how they coped with the outbreak, including (1) shifting to a farming business, (2) working in a construction site, and (3) making hollow blocks. An effective approach to combat the ASF outbreak in Cebu necessitates a comprehensive strategy that draws on insights from key informants. It is imperative to establish systems of support that consider the financial, emotional, and psychological needs of those affected. Collaborative efforts with local communities, researchers, and government organizations are also crucial to devising sustainable plans for managing and preventing ASF in the long run. This study sheds light on the obstacles encountered by the hog industry in Cebu and underscores the significance of implementing coordinated measures to mitigate the effects of ASF. (shrink)

This thesis is about experiential content: what it is; what kind of account can be given of it. I am concerned with identifying and attacking one main view - I call it the inferentialist proposal. This account is central to the philosophy of mind, epistemology and philosophy of science and perception. I claim, however, that it needs to be recast into something far more subtle and enriched, and I attempt to provide a better alternative in these pages. The inferentialist proposal (...) holds that experiential content is necessarily under¬pinned by sophisticated cognitive influences. My alternative, the continuum theory, holds that these influences are relevant to experience only at certain levels of organisation and that at other levels there are contents which such features do not capture at all. Central to my account is that there are degrees to which cognitive influences affect experiential content; indeed, for the most part, experience is an amalgam of both inferential and non-inferential features. I claim that the inferentialist proposal is fundamentally flawed and deserves replacement, and I argue that my alternative fills the hollow that remains. The thesis is divided into four sections. In Part I, Chapter 1, I introduce two traditionally rival views of experiential content. In Chapter 2, I develop my continuum alternative. Chapter 3 assesses the relationship between experience and language, while Chapter 4 explores the relationship between beliefs and experience. The overall argument is that it has been a mistake to understand experience simply in inferential or non-inferential terms. In Part II, I examine the structure of mental content. Chapter 5 is concerned with the kinds of experiences which escape the inferentialist analysis. Chapter 6 considers Kant’s metaphysic of experience counterpointed to Lorenz’s reading of his work in the light of evolutionary biology. Chapter 7 treats animal experience in relation to the continuum view I am developing, while Chapter 8 reviews Fodor’s contribution to perceptual psychology. It is argued that the view of experiential content being developed is both consistent with empirical data on informationally local perceptual sub-systems, but also accords well with evolutionary theory and a naturalist interpretation of Kant’s taxonomy. Part III deals with inferentialism in the philosophy of science. In Chapter 9, I assess the theory dependence of observation thesis as it is advanced by Paul Feyerabend. I bring out of his account a subtle confusion concerning the importance of inference in the context of scientific inquiry. Part IV deals with the issue of experience in the philosophy of mind. In Chapter 10, I look at Wilfred Sellars’s attack on sense data theories. Chapter 11 confronts Paul Churchland’s treatment of ‘folk psychology’ while Chapter 12 isolates the issue of experiential qualia and the position of property dualism. I offer a critical review of Thomas Nagel’s work in this chapter and claim that his position can be read in a way which is consistent with the continuum account I am developing. I conclude the thesis in the usual fashion with a summary of the central claims. (shrink)

This is the co-authored--with Carolyn Korsmeyer--Introduction to the first published feminist scholarship in The Journal of Aesthetics and Art Criticism (Volume 48, Number 4, Fall 1990). Contributors included Hilde Hein, Paul Mattick, Jr., Timothy Gould, Joanne B. Waugh, Joseph Margolis, Mary Devereaux, Noel Carroll, Flo Leibowitz, Anita Silvers, Elizabeth Ann Dobie, Renee Cox, and Ellen Handler Spitz. All essays were subsequently published in an expanded book version entitled, Feminism and Tradition in Aesthetics by Penn State Press (1995).

Shashi Tharoor criticizes R.K. Narayan for using expressions that seemed to have been learnt from a school textbook and have been hollowed by repetition. But he does so using an expression that sounds as if from school. What are we to make of this? I propose that it undermines one of his other criticisms, which is that Narayan’s style reflects his narrow experience and cannot be used beyond that range.

• Aggregates of previously isolated cells of Hydra are capable, under suitable solvant conditions, of regeneration forming complete animals. In a first stage, ecto- and endodermal cells sort out, producing the bilayered hollow structure characteristic of Hydra tissue; thereafter, heads are formed (even if the original cell preparation contained no head cells), eventually leading to the separation of normal animals with head, body column and foot. Hydra appears to be the highest type of organism that allows for regeneration of the (...) entire structure from random cell aggregates. The system is particularly useful for studying cell interactions, tissue polarity, pattern formation, and cell differentiation. (shrink)

The following Introduction briefly traces, albeit in jarring cuts, the evolution of caste question and its relationship with Indian cinema. It also tries to point out some aspects of Indian film theory, its lacunae and hopes that some of the questions raised here may give rise to future works by other (better) theorists. Pre-Independence cinema in India rarely addressed caste question, and if it did, then it was through an abstract global humanist lens. This tendency to address caste through a (...) hollow and empty shell of a theoretical model unfortunately has stuck around even in these times, and only found newer ways to reinvent itself in Neoliberal times. To understand the reason of Indian cinema’s lack of addressing caste more directly and pointedly, it has to be seen as part of a historical process. Only then can we see the history of ideology that is “outside of itself”, that is, in the material conditions that made possible Indian caste-society as well as its cine-culture. It also tries to raise questions about the film form, and its many possibilities of experimentation with the caste question (i.e. both in ideological and experiential possibilities). Lastly, it introduces some of the key works in this issue. Of course, with the hope that the readers will forgive and give respite to the many lacuna of the issue, as well as the Editor himself. (shrink)

Korea Atomic Energy Research Institute (KAERI) has been carrying out a scaled-down moderator test program to simulate the CANDU-6 moderator circulation phenomena during steady state operation and accident conditions. The Moderator Circulation Test (MCT) facility was designed and constructed as 1/4 scale of the prototype of CANDU-6 reactor. In the present work spatial distribution of two-dimensional velocity in the MCT facility under isothermal condition was measured using planar Particle Image Velocimetry (PIV) system which consists of double pulsed laser, synchronizer, and (...) high speed camera. TSI’s Insight TM 4G software was used to perform PIV image capturing, PIV calculation and post processing. 10 μm sized silver-coated hollow sphere particles were used as flow tracer particles. Multiple experiments were conducted to cover large area of the MCT facility with limited field of view of a single camera. Instantaneous and averaged velocity field were analyzed for each spatial position and flow rate. This research is capable of offering validation data for self-reliant CFD tools to predict moderator subcooling margin in CANDU-6 reactor. (shrink)

A doctorate-holding editor/columnist at an alternative newsweekly, Cooperman dissects the symbolism of and women's ambivalence toward their domestic roles as depicted in recent culturally diverse US feminist fiction. Conceiving housework as "an art and science of the boundaries," she discusses individual authors, novels, and shared motifs: domesticity as ordering chaos, the unappreciated hollow woman, sustaining home ties, powers of life and death, the sacred in the mundane, and reasons for making a home. Includes a decent categorized bibliography, but no index. (...) Annotation copyrighted by Book News, Inc., Portland, OR. (shrink)