bluuebunny/crossref_metadata_2025 huggingface dataset:
Philosophy of Mathematics
Authors: Shapiro Stewart
Published: October 2003

The philosophy of mathematics articulated and defended in this book goes by the name of “structuralism”, and its slogan is that mathematics is the science of structure. The subject matter of arithmetic, for example, is the natural number structure, the pattern common to any countably infinite system of objects with a distinguished initial object and a successor relation that satisfies the induction principle. The essence of each natural number is its relation to the other natural numbers. One way to understand structuralism is to reify structures as ante rem universals. This would be a platonism concerning mathematical objects, which are the places within such structures. Alternatively, one can take an eliminative, in re approach, and understand talk of structures as shorthand for talk of systems of objects or, invoking modality, talk of possible systems of objects. Shapiro argues that although the realist, ante rem approach is the most perspicuous, in a sense, the various accounts are equivalent. Along the way, the ontological and epistemological aspects of the structuralist philosophies are assessed. One key aspect is to show how each philosophy deals with reference to mathematical objects. The view is tentatively extended to objects generally: to science and ordinary discourse.
Mathematics and Its Philosophy
Authors: Shapiro Stewart
Published: October 2003

This chapter deals with the relationship between the practice of mathematics and the philosophy of mathematics. The philosopher of mathematics is, or should be, concerned with mathematics as it is practiced, and so I demur from “philosophy first”, the view that philosophical considerations should set the stage for and determine the proper practice of mathematics. The rejected orientation is sometimes called “first philosophy”. The other extreme, “philosophy last if at all”, is also unhealthy. Mathematics and its philosophy are autonomous disciplines, each with its own questions and problems, and neither dominating the other. Ideally, there should be fruitful interactions between them. The perspective is compared and contrasted with Quine's and Maddy's naturalism.
Structure
Authors: Shapiro Stewart
Published: October 2003

This chapter articulates structuralism, with focus on ontological matters. One group of issues concerns the status of structures themselves and another concerns the status of mathematical objects, the places within structures. The most perspicuous view takes structures to be like ante rem universals, existing independent of any systems that exemplify them. Other in re or eliminative views deny that structures exist independent of any systems or, invoking modality, possible systems that exemplify them. Strictly speaking, according to such views, structures do not exist. An axiomatization of ante rem structuralism is provided, in order to compare it to standard, set‐theoretic foundations of mathematics. Structuralism is compared to functionalism in the philosophy of mind.
Epistemology and Reference
Authors: Shapiro Stewart
Published: October 2003

This chapter deals with matters of epistemology and reference, resolving the well‐known problems with realism or platonism due to Paul Benacerraf. A series of speculative epistemic strategies is presented, to cover the various mathematical structures. Small, finite structures are apprehended by pattern recognition, a form of simple abstraction. Larger finite structures and small infinite structures are grasped via some plausible extensions of pattern recognition. For example, a subject might grasp a method for extending a series of finite structures. The next strategy employs a linguistic abstraction similar to that of Robert Kraut and the neologicists Bob Hale and Crispin Wright. The most speculative strategy is implicit definition, a technique employed in the more abstract branches of mathematics, the branches with large ontologies. I provide a brief account of reference to mathematical objects, which is consistent with the realist ontology and epistemology of ante rem structuralism.
How We Got Here
Authors: Shapiro Stewart
Published: October 2003

This chapter sketches the historical development, within mathematics, of the idea that mathematics is the science of structure. We begin with the complex transition from geometry as the study of physical or perceived space to geometry as the study of freestanding structures. Of particular note is the debate between Poincaré and Russell, and the debate between Frege and Hilbert. Hilbert's work on geometry is the culmination of the programme to banish anything like Kantian intuition, in favour of implicit definitions. Another crucial event was Dedekind's work in arithmetic and real analysis. The Bourbaki school is also briefly investigated.
Practice
Authors: Shapiro Stewart
Published: October 2003

This chapter concerns a gap between the practice of mathematics and its current philosophical and semantic foundations. Mathematicians sometimes speak as if they perform constructions and dynamic operations: lines are drawn, functions are applied, choices are made, and sets are formed. In contrast, the standard realism in ontology, or platonism, and the current semantics, holds or presupposes that mathematics concerns an independent, static realm. Traditional intuitionism suggests the opposite view, that mathematics really is mental construction, and thus the static orientation is misleading and inappropriate. I show how structuralism provides a single conceptual umbrella for the various static/dynamic, classical/intuitionistic systems, as well as the relevant idealizations. Michael Dummett's argument that an assertabilist orientation, based on Heyting semantics, leads to intuitionistic revisionism is challenged. One is lead to revisionism only if assertabilist semantics is combined with a certain pessimism concerning the idealized epistemic powers; a more optimistic philosophy supports classical logic.
Some Wild Visions
Authors: Grammer Elizabeth Elkin
Published: October 2003

This literary study concerns the spiritual autobiographies of seven nineteenth‐century American women who found themselves called, often by way of wild visions, to become itinerant evangelists. Jarena Lee, Zilpha Elaw, Nancy Towle, Lydia Sexton, Laura Haviland, Julia Foote, and Amanda Berry Smith, though living and writing in an age which perfected the ideology of domesticity, chose literal homelessness for long periods of their lives, thus renouncing their claim upon the paradigm by which many northern women, black and white, measured their lives. Such itinerant lives were no doubt hard to live; they were even harder to write. All autobiographies, of course, attempt to make a story out of the welter of remembered events which constitute the writer's raw material; they attempt, that is, to discover the pattern and the meaning in experience. But if the experiences in question are new and unfamiliar, where will the autobiographer find the cultural reference points which can reveal, or impose, pattern and meaning? The autobiographies which these women wrote are remarkable documents—sometimes artless, often long, and nearly always desperate attempts to assemble, out of familiar cultural materials, plausible representations of lives which were anything but familiar. Invoking in quick succession different and even contradictory models of self—the biblical paradigm of the suffering servant, the domestic ideal of the nurturing mother, and the capitalistic image of the fantastically productive entrepreneur—they attempt to patch together comprehensible Lives which would somehow be equal to their radically original lives. Literally, psychologically, and ideologically, these female preachers were “out of place,” both in the world of nineteenth‐century evangelicalism and in American culture generally. It was in the hope of situating themselves in that culture, of assuring their readers and themselves of their place in nineteenth‐century America, that they wrote their books. Ultimately, however, these women would write somewhat anxious narratives, itinerant autobiographies still in search of their endings and meanings, books which attempt to summon up the interpretive communities capable of understanding strangers and pilgrims. These are, then, stories about the poetics of itinerancy and also about gender and genre, about the particular predicament of women negotiating with their culture for identity.
Breaking Up Housekeeping
Authors: Grammer Elizabeth Elkin
Published: October 2003

Itinerant preachers, the women in this study were literally and figuratively “homeless.” Having abandoned housekeeping to become evangelists, they broke away from the ideology of domesticity and true womanhood that had defined them spatially, socially, and culturally. Of course these “female strangers” knew that she who lost her life—with its familiar patterns and meanings—for the sake of Christ, would find it. Ultimately, and inevitably, however, when they came to write their autobiographies, these female evangelists were lost without some familiar cultural referent that applied specifically to women of nineteenth‐century America. Thus while their unorthodox careers took them far beyond the bounds of home, they found it necessary as writers to make much use of the language of domesticity in their efforts to understand themselves, to justify their lives to an audience that regarded them with suspicion, and to find a “home” in American culture.
Afterword
Authors: Grammer Elizabeth Elkin
Published: October 2003

Each of these spiritual autobiographers looks to her audience as she constructs herself in language, just as she had looked to her listeners in her effort to spread the good news of the gospel. She draws upon the popular languages of her day—domesticity, competitive individualism, evangelicalism and biblical typology—in her effort to explain a “female stranger” to her culture. In doing so she worked, consciously or not, to alter traditional gender expectations, to reconstruct forms of womanhood for her nineteenth‐century readers, to create a place for the female itinerant preachers who might follow in her footsteps. She also reveals, if only between the lines, a certain anxiety, as if she suspected that hers was an impossible project, that cutting and pasting a textual identity with words and images would only partially describe a “stranger” to her culture. Thus, these autobiographers inevitably depend upon their readers—converts?—to help create the interpretive community in which their story would someday make sense.
Reading Maṇimēkalai as Buddhist Literature
Authors: Monius Anne E.
Published: October 2003

Chapter 1 (and Chs. 2‐3) addresses the earlier of the two extant Tamil (South Indian) Buddhist texts, the Maṇimēkalai, by building on the work of Richman, and reading the text as a consummately literary whole that resonates not only with the earlier themes of the classical Caṅkam corpus, but also with Sanskrit‐influenced poetic theory, and a variety of themes found in other Buddhist literature. Pinpointing as a central motif in the main narrative, the arising of those conditions conducive to Maṇimēkalai's enlightenment (signaled by the technical term ētunikalcci), the narrative and doctrinal portions of the text are shown to be intimately connected through concern with the interdependently arising nature of the world and human relationships. Focusing on the overall structure of the narrative, as well as its thematic content, it is suggested that the labyrinthine character of the text, filled with subplots and stories within stories, is meant to evoke subtly the particularly Buddhist theory of causation, which is given formal structure only at the very end of the text. Careful attention is also paid to the Maṇimēkalai's obvious concern with the moral human life, focusing on the Sanskrit and Tamil literary theories of emotional evocation. The emotional experience that the text seeks to elicit from its audience is that of pity or compassion, a central organizing principle in the Maṇimēkalai's moral vision of concern and compassion for the suffering of all living beings.
The Maṇimēkalai's Buddhist Community Envisioned
Authors: Monius Anne E.
Published: October 2003

The community of Buddhists imagined within the narrative world of the Maṇimēkalai itself is considered – a community whose locus is not the geographical region of Tamil‐speaking southern India in the narrative present, as might be expected, but rather that of all India and the far‐flung reaches of South‐east Asia in the era of the future Buddha's earthly birth. Focusing on the central role played by the begging bowl that never empties if used in service to the poor, it is argued that the bowl itself signals the coming of the future Buddha and embodies those moral values that will enable the Maṇimēkalai's audience to participate in that glorious community to come. Attention to the central locations of the narrative similarly reveals the text's expansive vision of Buddhist community that involves not only the subcontinent but also an island kingdom somewhere in South‐east Asia. Through reference to other Buddhist literature of this early medieval period, it is argued that the Maṇimēkalai participates in larger Asian patterns of redrawing the Buddhist world, relocating its centers away from the cities of northern India associated with Gautama Buddha and toward new foci of Buddhist activity in South India, Sri Lanka, China, and South‐east Asia.
The Vīracōḻiyam
Authors: Monius Anne E.
Published: October 2003

This chapters and the next turn to the eleventh‐century Vīracōliyam and its commentary, both of which construct a technology or theoretical vision of a multilingual literary culture that is claimed for Buddhism. It is argued in this chapter that the Vīracōliyam self‐consciously combines Tamil and Sanskrit grammar and poetic theory in unprecedented ways, for the first time formalizing a relationship between two literary languages that had existed side by side for many centuries. In raising Tamil to the level of a translocal prestige language of learning, the Vīracōliyam traces the origin of this Tamil‐Sanskrit literary language to the teachings of a great Buddha‐to‐be, Avalokiteśvara, thereby carving out a place for Buddhism in the Tamil religious and literary landscape of competing sectarian communities. Named for its heroic royal Cōla (also Chola) dynasty patron, the Vīracōliyam, like the Maṇimēkalai before it, also participates in wider currents within the Buddhist literary world, as South Indian Theravāda monks writing in Pāli in the tenth to the twelfth centuries increasingly identify themselves and the monasteries in which they write as tied to a ‘Coḷiya’ order.
From Qabis to Paris
Authors: Tamimi Azzam S.
Published: October 2003

Ghannouchi grows up in a Tunisian traditional Islamic yet politically charged milieu of anticolonialist Arab Nationalism.

The journey of his life passes through stations, the first is his country's capital, Tunis, where he studies at the supposedly Islamic institution, Az‐Zaytouna, only to come out of it more confused and almost completely severed from his Islamic roots.

He escapes to Cairo and then to Damascus where he studies philosophy, divorces Nassirism, encounters Islamic groups, such as the Salafis, Hizb‐ut‐Tahrir, and the Muslim Brotherhood, and nationalists groups, such as the Ba’th Party and the Arab Socialist Union, and “reembraces” Islam.

A tour of Europe and then a one‐year study in Paris serve only to consolidate his conversion, attract him to Tablighi Jama’at, and terminate his exile.

On his way back home, he meets what hence becomes his main source of inspiration, Algerian thinker Malik Bennabi.
Secularism
Authors: Tamimi Azzam S.
Published: October 2003

Secularism is seen as one of the obstacles hindering democratization in the Arab region.

The process of secularization in North Africa, in particular, involved the disempowerment and marginalization of society's traditional institutions.

Islam does not pose a hindrance to free thinking and innovation.

Unlike the fruits of modernity in Europe, modernization in the Arab Maghreb has been a process of hegemony not liberalization, hence the terms pseudomodernity and pseudosecularism.

Secularism and modernity have both been used as weapons to silence opponents and justify despotism, the violation of human rights, and the confiscation of civil liberties.
Civil Society
Authors: Tamimi Azzam S.
Published: October 2003

Islamic society is a civil society, one that has been undermined by the enforced process of secularization, thus impairing its ability to sustain a genuine process of democratization.

Like John Keane, El‐Affandi, and others Ghannouchi takes issue with Ernest Gellner in his refusal to include Islamic society within the category of a civil society.

Islamic law and faith both play a vital role in civilizing and pacifying individuals.

The Islamic concept of taqwa (the fear of God) motivates citizens to be law‐abiding individuals, thus reducing the cost to both state and society.

Contrary to the effect of Islam, secularism is seen as a major contributor to much of the brutality that human societies suffer from.
The Territorial State and the New World Order
Authors: Tamimi Azzam S.
Published: October 2003

Democratization in the Arab region has been hindered by the modern Arab territorial state and the world order, both old and new.

An Islamic concept of state has always existed.

In its present colonial design, the Arab territorial state, which is ruled by a postcolonial elite whose interests are linked with former colonial powers, is incapable of democratization.

The world order is not only disinterested in genuine democratization but has also intervened in order to curtail such a process, as happened in Algeria.

Ghannouchi argues that two lobbies are responsible for the policy in the USA of supporting corrupt dictatorships in the Muslim world: the Zionist lobby, which is fearful for the impact of democratization on the future of Israel, and the arms lobby, weapons industrialists, and traders who are eager to maintain the sale of arms to the region.
Islamist Obstacles to Democracy
Authors: Tamimi Azzam S.
Published: October 2003

Within Islamic circles there are those, such as the affiliates of Hizb‐ut‐Tahrir and the followers of the school of thought headed by Ayman Dhawahiri (often written as Zawahiri), who constitute an obstacle to democratization because of their campaign against democracy and whatever Muslims may borrow from the “infidel” West.

Such groups claim to be the rightful followers of Sayyid Qutb whose key concepts of hakimiyah and jahiliyah they have incorporated into their discourse.

These groups confuse the religious with the political in Islam, a confusion that leads to misinterpreting Islamic religious text and misunderstanding Islamic history.

The theory of faraghat (spaces) is proposed as a model to explain the concept of ijtihad in political thought.
Ghannouchi's Detractors
Authors: Tamimi Azzam S.
Published: October 2003

Four types of critique have been leveled at the work and thought of Rachid Ghannouchi.

The first critique is government sponsored and is exercised by local writers, such as Abdelqader Zghal, or by foreign journalists, such as those of The Sunday Telegraph and The Sunday Express, and authors, such as Michael Collins Dunn, who are suspected of writing at the behest of the Tunisian authorities.

The second critique emanates from Arab secularist writers, such as Egypt's Bahey Eddin Hassan and Sudan's Haydar Ibrahim, who see Ghannouchi as a foe who endeavors to undermine their own positions.

The third critique emanates from former comrades, such as Mohamed Elhachmi Hamdi, who left the movement either for personal reasons or because they have been disillusioned.

The fourth critique emanates from within the same Islamic school of thought to which Ghannouchi belongs, such as Abelwahab Elmessiri, who accuse Ghannouchi of oversimplifying Western liberal concepts including democracy.
Lure and Allure: Mirrors, Fugitive Agency, and Exiled Sexuality
Authors: Meyers Diana Tietjens
Published: October 2003

Although Narcissus was a man, narcissism is commonly considered a feminine vice. Over the centuries, several symbolic systems mediate this transfer: the myth of Narcissus evolves to reassign narcissism to women; the image of a woman gazing into her mirror becomes a staple motif of western art; and psychoanalytic theory solidifies the bond between women and narcissism and extends it to gay men. Meanwhile, to satisfy its appetite for expanding markets, consumer capitalism manufactures unattainable, ever‐changing beauty ideals that keep women hooked on self‐beautification products and services. This symbolic and economic legacy encodes a no‐win “feminine” psycho‐corporeal dynamic of eroticized estrangement from self – a subjectivity of self‐doubt, perplexity, and frustration, which I term the psychic‐psyché economy. In contrast, a number of contemporary feminist artists ironically appropriate and critically repudiate conventional woman‐with‐mirror imagery, and five of their self‐visionary projects are explored.
On the Edge of the Forest
Authors: Younger Paul
Published: October 2003

The Kataragama festival in the forest of southern Sri Lanka is an ancient Vedda or tribal community's celebration of the romance between a girl of their community and a prince from India. In the festival celebration, these two characters are understood as deities (Valli and Murukan), and the details of their romance become a way of describing the wondrous process of engaging the divine. Over the centuries, this enormously popular festival has come to include other forms of religious practice, so that now there is Buddhist meditation taught at the nearby stupa, Muslim mystics puncture their bodies with steel rods, and others take part in the Hindu practices of kavati dancing, walking on burning coals, and being swung from a scaffold suspended by a hook on the back. The popularity of this festival now makes it an arena for testing different ways of combining the Buddhist, Hindu, and tribal elements in Sri Lankan culture.
Singing the Tamiḻ Hymnbook
Authors: Younger Paul
Published: October 2003

The Adhyayantsava festival in the complex Srirankam temple is an old festival tradition now largely given over to the ritualized recitation of the 4,000 hymns in the Srivaisnava tradition. Because these hymns were composed by the alvars (saints) and interpreted by the acaryas (teachers), the images of these figures are included in the recitation along with the Brahmans who recite the hymns today. Each day after the requisite number of hymns is recited, the images and Brahmans are thanked with “temple honors” and a food distribution. The Brahmans who do these recitations are of the Tenkalai branch of the Srivaisnava community, and the Temple Chronicle, which their branch of the community maintains, insist that they were authorized to do this recitation by the legendary acarya Ramanuja. In the end, the huge crowds of the festivals are those that come to celebrate the conversion of the alvar Tirumankai and the absorption into divinity of the alvar Nammalvr.
Healing Mother Vēḷaṅkaṇṇi
Authors: Younger Paul
Published: October 2003

The largest crowds at any ten‐day festival in South India today are those at the Roman Catholic shrine of Mary or Healing Mother Velankanni. This is clearly a ”new” style of festival, partly because we know the shrine was built in the sixteenth century and it cannot predate that, but also because it does not deal with issues associated with hunting or agriculture but with the dislocations of a changing social order. Some of the worshipers are devout Catholics from distant parts of India, but the vast majority of the worshipers are from the crowded villages nearby and many are accustomed to the worship of Mariyamman. While the worshipers look and act much as they do in the worship of
The Window Opens in Mannarkat
Authors: Younger Paul
Published: October 2003

The well‐known festival of the Jacobite Syrian Church in Mannarkat in the center of Kerala is clear evidence that festival activity was part of the religious system for all South Indians. This Syrian Christian church is often ”twinned” by people in Mannarkat with the Hindu temple of Bhagavat a mile away, and many worshipers attend the festivals in both locations. The trading community of Syrian Christians had grown from the second century on in the towns around the port city of Koukar, but at some time, leaders in the community led a migration to central Kerala where the trade in spices from the mountains could be controlled more directly. The Mannarkat church claims to have been the first one established after the move, and it still maintains close ties with the churches in the Koukar region and includes an umbrella procession (a privilege of Christians according to an eighth century copperplate inscription) in its festival celebration. The festival today includes some trance and exorcism, but the central focus is on the moment late in the festival when a tiny window opens high up in the wall of the church and everyone suddenly sees the mysterious and wondrous form of Mary and the baby.
Suburban Promises
Authors: Younger Paul
Published: October 2003

The diaspora experience of the indentured laborers in South Africa was different from those who went to Guyana, primarily because in South Africa they were able to leave plantation work within the first generation and try to find themselves in a complex society where Gandhi was already leading a movement to insist that they had civil rights. In moving to the outskirts of Durban, the former indentured workers tried to raise their social status by adopting high‐caste names and by building Brahmanical temples rather than Mariyamman temples. The most distinguished of these Brahmanical temples is the Umgemi Road Temple of Sivan, and the celebrated kavati festival of that temple is in honor of Sivan's son Murukan. This festival includes many dancers having hooks put through their flesh to hold the kavati in place, but the most prominent people in the procession are the business and political leaders of this very modern Indian community.
Composing the Tannaitic Oral‐Literary Tradition
Authors: Jaffee Martin S.
Published: October 2003

While rabbinic texts represent halakhic tradition as a tradition transmitted by word of mouth, the surviving texts show many signs of having been composed in their extant form with the use of writing. The present chapter offers some examples of the interpenetration of oral traditional elements and written compositional elements in the shaping of early rabbinic texts, such as the Mishnah in particular. The focus is on materials that employ classic oral genres such as narrative and song (in Mishnah Tamid), complex lists (Mishnah Eruvin), and sophisticated mnemonic codes (Mishnah Pesahim). The chapter concludes with an attempt to reconstruct an oral‐performative narrative that informs parallel written accounts of the red heifer ritual as described in Mishnah Parah and Tosefta Parah.
Virtue in the Cave
Authors: Weiss Roslyn
Published: October 2003

Offers an interpretation of Plato's Meno that seeks to illuminate the particularly “therapeutic” philosophy that Socrates practices. It argues that the Meno, rather than constituting a bridge between “Socratic” and “Platonic” dialogues by way of the introduction of distinctively “Platonic” doctrines such as metempsychosis and learning as recollection, the dialogue employs these ideas to urge Meno to take up the life of moral inquiry. Confronting a young man eager for virtue (success), Socrates attempts to focus Meno's attention on the importance of inquiring into the nature of virtue, the nature of the truly excellent human life. Struggling against both Meno's youthful impatience and his overarching desire for power and wealth, Socrates argues for a life in which the virtues – justice, temperance, and piety, in particular – constitute the core of genuine success. To counter Meno's resistance to elenctic investigation, to disarm Meno's challenge to an inquiry conducted by someone who himself lacks knowledge, Socrates fashions the myth of recollection, followed by the demonstration with the slave boy, in order to convince Meno that even such inquiry is of value. Socrates is no believer in the idea that all knowledge is recollected: most knowledge, he thinks, is learned from those who know and from those who can prove that they know. And the demonstration with the slave boy is no demonstration of recollection: what it is is a lesson in geometry, but one artfully disguised as an elenchus through which the slave‐boy presumably “recollects” the solution. When Meno, despite Socrates’ valiant efforts to coax him back to the inquiry into the all‐important question of what virtue is, wishes still to consider only how one gets virtue, Socrates tries his best to benefit Meno by protecting him from harmful beliefs and influences, arguing that virtue comes neither by nature (so Meno may not arrogantly assume he already has it), nor by teaching (so Meno need not seek out further sophistic training), nor spontaneously (so Meno has no reason to associate with such men as Anytus). If virtue comes at all, Socrates contends, it comes by divine dispensation – or at least that is how political success is acquired: whether or not one makes a name for oneself is ultimately a matter of luck. How is real virtue, as opposed to political success, attained? By the hard work of moral inquiry, by examination, and investigation that leads to true and right opinions.
The Struggle Over Definition
Authors: Weiss Roslyn
Published: October 2003

Socrates insists on the “priority of definition,” shifting the focus of the discussion away from Meno's preoccupation with how virtue is acquired to the question of what virtue is. In the ensuing struggle over the definition of virtue, Meno contends that virtue is an activity or job that varies with age, gender, and station, and Socrates counters that virtue is a matter of how any activity or job is done: is it done with justice, temperance, and piety – or not? Socrates offers Meno a model definition that he might apply in defining virtue, a definition that Meno rejects for no reason other than his snobbishness. Meno again reveals his snobbishness in his preference for things that are “fine” – though these fine things turn out to be political office and political honor, and gold and silver. Progress is made toward defining virtue, though the definition remains incomplete because virtue as a whole is defined in terms of the parts of virtue.
Impasse, Paradox, and the Myth of Learning by Recollection
Authors: Weiss Roslyn
Published: October 2003

Having failed to produce a satisfactory definition of virtue, Meno suddenly recalls having heard that Socrates is a perplexed man himself who causes perplexity in others. He likens Socrates to a sting ray, an ugly fish that numbs those with whom it comes into contact, and seeks to obstruct the continuation of Socrates’ elenctic examination of him by introducing a paradox that would make both inquiry and verification impossible unless the investigator knows the answer in advance of the investigation. Socrates rejects only the “paradox of inquiry” as eristic, saying nothing about the “paradox of knowing,” recognizing perhaps that in the matter of virtue, answers can indeed not be known because they cannot be definitively verified. In order to encourage Meno to persevere in the inquiry, Socrates has recourse to the myth of learning as recollection – a myth he devises not because he believes it to be true but because he believes it to be salutary.
Thecla's Prayer for Falconilla
Authors: Trumbower Jeffrey A.
Published: October 2003

Chapter three is an intensive study of one of the Apocryphal Acts of the apostles, namely, the second‐century Acts of Paul, which includes a long section about Thecla, a female companion of Paul from Iconium in Asia Minor. Thecla is probably a fictional character, but her story can tell us much about Christian attitudes toward rescue for the dead. On the night before she is to become a martyr for her Christian faith, Thecla utters a prayer for the dead pagan Falconilla, the daughter of Thecla's newly acquired pagan friend Tryphaena. Falconilla had appeared to her mother in a dream to request a transfer to the “place of the righteous,” and Thecla accomplishes this with her prayer.
Perpetua's Prayer for Dinocrates
Authors: Trumbower Jeffrey A.
Published: October 2003

Examines posthumous salvation in a text called The Passion of Perpetua and Felicitas. The text purports to contain diaries of the North African martyrs, Perpetua and Saturus, while in prison before their deaths in 203 c.e. Saturus had turned himself in, so his martyrdom may be likened to a form of suicide. Just before her execution, Perpetua says she saw her long‐dead little brother Dinocrates in a vision; it is almost certain that Dinocrates had died a pagan. He is in agony, and through her prayer for the dead, she is able to improve his condition in the afterlife. Perpetua's vision will later play a major role in the development of ideas about purgatory, but only after Dinocrates is reinterpreted as a lapsed or sinful Christian. Throughout the chapter, the writings of Tertullian are adduced to illustrate the background of the Perpetua text. Some scholars posit that Perpetua's rescue of Dinocrates has to do with the influence of Montanism in North Africa, but this study argues that such is not the case.
Cause Lawyering and the State in a Global Era
Authors: Scheingold Stuart
Published: October 2003

“Cause lawyering” denotes the practice of law by those committed to furthering through the upholding of a particular cause by legal means, the aims of the good society. This books explains how new configurations of state power, brought about by globalization and democratization processes, are creating new opportunities for altering the political and social status quo, and how cause lawyers in a wide variety of fields are developing new transnational networks for exploiting them.
From the Fight for Legal Rights to the Promotion of Human Rights
Authors: Hajjar Lisa
Published: October 2003

This chapter focuses on the contributions of Israeli and Palestinian cause lawyers to the creation and development of a human rights movement in Israel and Palestine, with particular focus on the protection of the rights of residents in the Occupied Territories, and on the work of lawyers within the Israeli military court system. Their activities demonstrate that mobilization around the cause of human rights is not an effect of globalization but one of its manifestations.
Taking on Goliath
Authors: Bloom Anne
Published: October 2003

This chapter examines the background and litigation proceedings in the case of Dow Chemical Company and Shell Oil Company versus Domingo Castro Alfaro (et al.), a case in which a Texas personal injury firm attempted to police the misconduct of a group of multinational corporations operating in Costa Rica by filing suit in Texas. The litigation in the Alfaro case involved allegations of wrongful exposure to pesticides of workers employed on a U.S. banana plantation, whose crop was shipped to the U.S.A. The defendants argued that the Texas court lacked jurisdiction to hear the case. In a ruling that sent shock waves throughout the international business community, the Texas Supreme Court disagreed. The Alfaro case opened up a new vista of transnational litigation for cause lawyers.
Cause Lawyering in the Shadow of the State
Authors: Coutin Susan Bibler
Published: October 2003

The protracted civil war in El Salvador during the 1980s led to a substantial increase in illegal migration into the U.S.A., and to a consequent economic dependency, despite U.S. anti‐immigration policy, on the remittances sent back to El Salvador by migrant workers. The situation that developed produced a fertile arena for cause lawyers engaged in supporting the rights of immigrants – not always working to adequate professional standards. Cause lawyers's advocacy work was not limited to helping immigrants discover loopholes in U.S. immigration law, but served to change the law itself through the mobilization of transnational constituencies.
Local Advocacy, Global Engagement
Authors: Klug Heinz
Published: October 2003

The example of land rights litigation in South Africa challenges the assumption that cause lawyering is inherently adversarial, and shows how commitments to client demands have become suffused with a wider responsibility to democratic accountability in the postapartheid era.
State‐Oriented and Community‐Oriented Lawyering for a Cause
Authors: Shamir Ronen , Ziv Neta
Published: October 2003

This chapter analyzes two instances of Israeli land segregation policy in the township of Katsir; in the first, an Arab couple petitioned the Supreme Court of Israel against their rejection, on grounds of ethnicity, of residency entitlement; in the second, Jewish residents appealed against a covert deal by which an Arab family had acquired property rights in Katsir via a Jewish intermediary. In both cases, the advocacy of cause lawyers has illustrated how major questions of state policy are being decided, not by the state, but by activism at municipal level.
Latin American Cause‐Lawyering Networks
Authors: Meili Stephen
Published: October 2003

This chapter examines the formation, role, and dynamics of cause lawyer networks in postauthoritarian Latin America, and the linkages between such networks and the processes of globalization and democratization. In this context, it considers the extent to which their origins and sources of financial support (much of which comes from abroad) affect their agendas, legitimacy, and effectiveness. However, while globalization provides opportunities for cause lawyer networks to benefit from external alliances, the extension of the rule of law to newly emerging democracies may constitute another form of imperialism and neocolonialism.
Constructing Law out of Power
Authors: Dezalay Yves , Garth Bryant G.
Published: October 2003

This chapter examines the transnational linkages, patterns of exportation and continuing connections between cause lawyers in the U.S.A. and in Latin America, and how in each region they influence, and are influenced by, transformations in governance. It argues that human rights organizations and lawyers, funded largely by U.S. philanthropic foundations, mobilized the international community in efforts to stop local human rights abuses, and thereby played a leading role in challenging authoritarian regimes in Latin America and in paving the way for democratization. However, their very success has now weakened their influence, and it is questionable how firmly rooted their achievements will turn out to be.
Cause Lawyering and Democracy in Transnational Perspective
Authors: Scheingold Stuart A.
Published: October 2003

This chapter attempts to sum up the achievements of cause lawyers in furthering liberal democratic values, and how the nature of their interaction with state structures has affected their capacity to do so under various conditions of governance.
Passionate Engines
Authors: DeLancey Craig
Published: October 2003

Passionate Engines shows that our best understanding of emotion has important implications for understanding intentionality, rationality, phenomenal consciousness, artificial intelligence, and other issues. Some theories of mind, of action, and of moral psychology, and some approaches in artificial intelligence, are shown to be inconsistent with our best understanding of emotions. However, our best understanding of emotions also suggests fruitful new approaches to the challenges of these disciplines. There are three additional themes. First, the book introduces a version of a theory of some emotions called the affect program theory. This theory is defended against social constructionist and cognitivist views of emotion, and shown to be able to account for the rationality of emotions and our ability to emote for fictions. Second, the book defends the hierarchical view of mind. Part of this view is the thesis that the primary topic of the study of mind and artificial intelligence is autonomy, and not the skills typically associated with intelligence. Third, the book challenges the simplistic associations that naturalism has come to have in much contemporary philosophy of mind, arguing that science typically complicates and enriches, instead of eliminating and reducing, our view of natural phenomena.
Social Constructionism and the Contribution of Culture to Emotion
Authors: Delancey Craig
Published: October 2003

Social constructionism about emotions is the view that emotions are socially constructed entities. I defend the view that some emotions are pancultural and inherited capabilities against social constructionism. Social constructionism is shown to lack evidence, and to be based on inaccurate characterizations of scientific views. The affect program theory is able to account for the social variation that social constructionists do identify.
The Intentionality of the Basic Emotions
Authors: Delancey Craig
Published: October 2003

The view that some emotions have a heterogeneous intentionality is defended. This is the view that different instances of these emotions, and perhaps some single instances, can have different complexities of contents. The most fundamental intentional aspect of basic emotions is found to be a minimal content necessary to direct actions, which is an invariant and persisting representation of a concrete object. More complex states include being a propositional attitude and having as an object, states of affairs. This has important implications for some views of intentionality, including being incompatible with views that deny the existence of nonpropositional representations.
The Rationality of the Basic Emotions
Authors: Delancey Craig
Published: October 2003

This chapter defends an account of rationality that allows that instances of emotions, which are not propositional attitudes can be rational. A set of criteria that are broader than traditional criteria for rationality are introduced and defended. Some instances of emotions are shown to satisfy these criteria but not the traditional ones. An important and related point is a strong rejection of the standard belief–desire psychology that dominates both the philosophy of mind and of action, and disciplines such as decision theory and economics.
Internalism and the Basic Emotions
Authors: Delancey Craig
Published: October 2003

Internalism in moral psychology is the view that belief in a moral or practical claim must also motivate one to act on that claim. Important scientific evidence shows that a simple version of internalism must be false. However, the view of rationality and emotion developed in Ch. 7 provides a framework in which a robust version of internalism may be true of some practical and ethical judgments as a result of their emotional component. Also, attempts to do a priori moral psychology, or otherwise reject empirical psychological findings, is criticized.
A Systems‐Based Teleofunctional Theory of Consciousness
Authors: Delancey Craig
Published: October 2003

A theory of the relation between phenomenal experience and body states is introduced that solves the puzzles discussed in Ch. 9. Using a systems‐based theory of teleofunctions (or biological functions), phenomenal consciousness is found to supervene on those teleofunctions of which we are aware. The homeostatic intensity hypothesis is introduced to explain differences in the nature and intensity of experiences. These differences are explained by the different teleofunctions that are altered by, and the degree that they are altered by, some body event such as an emotion.
The Computational Theory of Mind
Authors: Delancey Craig
Published: October 2003

A strong form of the computational theory of mind is shown to be incompatible with our best understanding of emotions. Basic emotions – because they are bodily states that influence perception, the formation and recall of memories, and motivate action – act across levels of description and function that are essentially distinct in a strong form of the computational theory of mind. Some features of emotions are shown not to be well modeled as a symbolic computational process, but each must be accounted for on a computational theory of mind since they can affect the kinds of mental processes meant to be explained by that theory.
Conclusion
Authors: Delancey Craig
Published: October 2003

An enriched version of naturalism is defended. Naturalism is too often construed foremost as something that eliminates phenomena (eliminativism), and reduces our number of explanatory tools (reductionism). In fact, the sciences almost always increase the number of entities that we need to explain the phenomena. Philosophy, in comparison, has had vastly more reductive views (such as that mind and action can be explained in terms of two kinds of mental states, belief and desire). A richer naturalism also requires recognition of the role of biology in the understanding of the mind. The view that humans are radically distinct from other kinds of animals is an error characterizing failure to appreciate the biological nature of mind.
A Black Sheep in the (Second) First Family
Authors: Haynes Stephen R.
Published: October 2003

This chapter traces Genesis 9's history of interpretation from the formative periods of Judaism and Christianity through the twentieth century in order to establish a context for recognizing the distinctive features in American versions of Noah's curse. Reviewing this history of interpretation illumines the parameters of an orthodox interpretive paradigm that emerged in rabbinic and patristic commentary and which has governed the interpretation of Genesis 9:20–27 since Jews and Christians began to read and comment on this Bible story. According to this orthodox paradigm, Ham the villain is contrasted with his righteous brothers Shem and Japheth.
Original Dishonor
Authors: Haynes Stephen R.
Published: October 2003

This chapter explores the distinctive way American advocates of slavery read the story of Noah and his sons (Gen. 9:20––27) and applied it to the defense of racial slavery. Their departure from the history of interpretation by failing to sexualize the story while reading it as a tale of violated honor confirms the centrality of honor in the biblical imagination of Southern whites. The concept of slavery as “social death” (the ultimate dishonor) is used to elucidate the connections between slavery, honor, and honor‐bound readings of this popular proslavery biblical passage.
Original Disorder
Authors: Haynes Stephen R.
Published: October 2003

This chapter continues an exploration of the distinctive ways in which Genesis 9:20–27 was read by American proslavery apologists with emphasis on the themes of order and disorder. It is argued that the way these themes animate proslavery commentary on the story of Noah and his sons reflects the popular belief that the “Negro” (Hamitic) character was exemplified in a penchant for disorder – including a desire for amalgamation.
Honor, Order, and Mastery in Palmer's Biblical Imagination
Authors: Haynes Stephen R.
Published: October 2003

This chapter explores the way the themes of honor and order permeate Palmer's evolving interpretation of Genesis 9:20–27 and related passages throughout his long career. Particular attention is given to Palmer's view that secession from the Union and separation from Northern Presbyterians were matters of honor, and to his association of abolitionism with disorder and infidelity.
Challenging the Curse
Authors: Haynes Stephen R.
Published: October 2003

This chapter explores readings of Genesis 9 that run counter to the orthodox interpretive paradigm. These counterreadings are identified in the commentary of rabbis and church fathers, the tracts of abolitionists, and the work of historical critics of the Bible and authors of fiction and poetry. These Bible readers have challenged Noah's curse by clarifying the historical context of Genesis 9, by denying its putative racial dimensions, by employing logic and the rules of biblical exegesis, and by undermining textual assumptions through creative rereading.