bluuebunny/crossref_metadata_2025_split huggingface dataset:
Getting a Better Grip on Research: The Fate of Those Who Ignore History
Authors: Maskrey Neal , Greenhalgh Trisha 
Published: September 2009

Those who ignore history are doomed to repeat it George Santayana American philosopher and poet, 1863–1952 This is the first paper in a series of five describing the use of evidence to support decisions made in clinical practice. The series covers large elements of Statement 2: The general practice consultation, Statement 3.3: Ethics and values based medicine and Statement 3.5: Evidence-based practice of the GP Curriculum.
Introduction
Authors: Curd Patricia , Graham Daniel W. 
Published: September 2009

Abstract
This article is concerned with the first philosophers and scientists in the Western tradition. It studies the Presocratic philosophers. One can approach early Greek philosophy through either particular figures of the period or thematic studies that cover broader time periods. If the term “Presocratic philosopher” is a conventional designation established by scholars, it marks out a set of figures who do seem to merit special attention. So as long as there is a tribe of philosophers in the West, they will look back to the first antecedents of their profession. And it seems that the Presocratics are the obvious candidates for founders of the movement.
Heraclitus: Flux, Order, and Knowledge
Authors: Graham Daniel W. 
Published: September 2009

Abstract
Renewed interest in the Presocratics of the last few decades has not ignored Heraclitus, and some new and fruitful lines of inquiry are now being pursued. This article on Heraclitus presents a unified Heraclitus who is a thoughtful critic of his predecessors, and keenly interested in the possibility of human understanding. This Heraclitus rejects the Milesian account of a single substance with systematic changes and transformations that guarantee the stability of the whole. He recognizes that his new views will be difficult to understand, but provides hints and lessons to allow his hearer or reader to grasp his philosophical account. Parmenides of Elea, too, has not been ignored by the scholarly community—a number of new interpretations of Parmenides have appeared in the last decade.
Signs and Arguments in Parmenides B8
Authors: McKirahan Richard 
Published: September 2009

Abstract
David Sedley recently complained that despite the enormous amount of work on Parmenides in the past generation, the details of Parmenides' arguments have received insufficient attention. It is universally recognized that Parmenides' introduction of argument into philosophy was a move of paramount importance. It is also recognized that the arguments of fragment B8 are closely related. At the beginning of B8, Parmenides asserts that what-is has several attributes; he offers a series of proofs that what-is indeed has those attributes. This article undertakes a close analysis of fragment B8, teasing out the structure of the arguments, and showing what parts of the traditional and new interpretations of Parmenides those arguments do (or do not) support. It presents some surprising conclusions and opens up spaces for new interpretations.
Anaxagoras and the Theory of Everything
Authors: Curd Patricia 
Published: September 2009

Abstract
Anaxagoras of Clazomenae proposed a theory of everything. Like other Presocratics, Anaxagoras addressed topics that could now be placed outside the sphere of philosophical inquiry: not only did he explore metaphysics and the nature of human understanding but he also offered explanations in physics, meteorology, astronomy, physiology, and biology. His aim seems to have been to explain as completely as possible the world in which human beings live, and one's knowledge of that world; thus he seeks to investigate the universe from top to bottom. This article explores Anaxagoras's world from its basic foundations. It undertakes to show the connections among the metaphysical, epistemological, and cosmological parts of Anaxagoras's theory. The discovery and publication of new material has also enhanced the understanding of Presocratic thought. A spectacular example is the new material from Empedocles of Acragas that has become available.
Atomism's Eleatic Roots
Authors: Sedley David 
Published: September 2009

Abstract
Presocratic atomism was one of the most influential of the early theories: both Plato and Aristotle thought of it as a major competing theory, and it was an important source for post-Aristotelian Hellenistic theories. It has been commonplace that the atomism developed first by Leucippus of Abdera and then by Democritus of Abdera was a reaction to the Eleatic arguments of Zeno and Melissus, but the details of that influence have sometimes seemed rather hazy. This article brings them into sharper focus. This article considers the Eleatic foundations of atomism, especially the question of the importance of Zeno and Melissus for Democritus. By concentrating on some of the less-studied aspects of atomism and especially of the development of the concept of the unlimited into the notion of the infinite, it furthers the understanding of not only the development of early atomism but also the Eleatics Zeno and Melissus.
Speculating about Diogenes of Apollonia
Authors: Laks André 
Published: September 2009

Abstract
This article takes up Diogenes again, investigating some of the reasons Diogenes has been unappreciated, and making a case for Diogenes' mind-based teleology as a significant philosophical contribution. The sophists, too, have suffered from the charge, which goes back to Plato, of not being “real” philosophers. Diogenes did not bother himself with, or was not interested in, showing in what sense the world is organized in the best possible manner; this looked to him as something that happened as a matter of course. What did interest him, on the other hand, was to show what the thing that exercised intelligence is. From this point of view, the emphasis is definitely not on teleology, but rather on noetics. Here, primary textual evidence is available, for the fragments, as well as Simplicius's presentation of them, definitely support the view that the point of Diogenes' argumentation was to show that intelligence is air's.
The Role of Medicine in the Formation of Early Greek Thought
Authors: Eijk Philip van der 
Published: September 2009

Abstract
The philosophical aspects of Greek medicine are now more widely appreciated, not only by historians of science and medicine but also by students of philosophy in a more narrow sense. There has also been a greater appreciation of the fact that Greek medical writers not only reflect a derivative awareness of developments in philosophy but that they also actively contributed to the formation of philosophical thought more strictly defined, for instance by developing concepts and methodologies for the acquisition of knowledge and understanding. Yet the consequences of this for a renewed study of the formation of Greek philosophy have yet to be drawn; and disciplinary boundaries between historians of medicine on the one hand and philosophers and historians of philosophy on the other still pose obstacles to an integrated account of Greek thought that takes on board the contributions by the medical writers. Some preliminary remarks may therefore be in order.
Presocratic Cosmologies
Authors: Wright M. R. 
Published: September 2009

Abstract
This article explores early Greeks' cosmological speculation, showing how they explored the possibility of a “theory of everything” and human understanding of the cosmos. In the exposition of competitive cosmologies, there are three questions still unresolved: the form of most of the matter in the universe is not known; the process of beginning of the universe is not known; and whether the universe is finite or infinite is also not known. Presocratic solutions to these problems, still perplexing to the contemporaries, are tackled in this article, with the addition of a note on what is called the anthropic principle, which addresses the place of human life and human observation in the whole.
Buddhism
Authors: Heim Maria 
Published: September 2009

AbstractBuddhism deals directly with the emotions as a chief concern of its doctrine and practice. The Buddha's core teaching of the Four Noble Truths begins with an emotional truth, that is, that life inevitably involves sorrow, suffering, and grief. Given their foundational concern with human vulnerability to suffering, it is not surprising that Buddhist traditions developed various systems of knowledge that explore human feeling with great subtlety, and advanced certain technologies to redress the pain in our emotional experience. In the various languages used by Buddhists, however, there is no term that corresponds exactly to the generic category “emotion,” and thus emotion as such is not theorized in Buddhist thought. This article reflects on how Buddhist thinkers have shaped human experience in distinctive ways through their analysis of affective life. It first discusses the Abhidhamma texts as the most systematic rendering of early Buddhist treatments of psychology. It then considers meditation techniques and their work with mental processes and examines the nuances of friendship and the social nature of other emotions.
Islam
Authors: Gade Anna M. 
Published: September 2009

AbstractIn the Islamic sciences, the most authoritative sources for Muslim thought and practice are the text of the Qur'an, the normative model of the Prophet Muhammad, and interrelated frameworks of jurisprudence and ethics. These have been applied, studied, and adopted by Muslims since the earliest development of the religious sciences in Islam. Each of these types of sources highlights emotions as a means of access to an ethical ideal. In both the ritual and social-transactional “branches” of Islamic law, the sunnah is the most authoritative guide for normative conduct after the Qur'an. This is the model of the Prophet Muhammad, and it is a legal as well as a pious category. It is known through hadith reports, which relate the expressive behavior of the Prophet in the form of his sayings, actions, and tacit approval or disapproval. Islamic ethics provides emotional comportment with added normative characteristics. This article examines emotion in Islam, focusing on the cultivation and expression of sentiment, aesthetics, and affect and performance in global systems.
Japanese Religions
Authors: Ebersole Gary L. 
Published: September 2009

AbstractThe topic of emotions in Japanese religions is a complicated one. Multiple religious traditions, each with its own privileged set of emotions or spiritual states, have taken root in the Japanese archipelago. These traditions include Shinto, Buddhism, Taoism, Confucianism, Christianity, and numerous so-called new religions from the nineteenth and twentieth centuries. In addition, the historical record in Japan covers over 1,300 years, during which tremendous changes in these religions occurred, not least in terms of the emotional states that were considered to be desirable and auspicious or undesirable and inauspicious. The primary texts for any study of religious emotions in ancient Japan are the Kojiki (712), the Nihon shoki (720), and the Man'yōshū. This article also examines sources for the study of emotion in Japanese religions during the medieval period and provides a general overview of the newly founded religious groups in the nineteenth and twentieth centuries in Japan, focusing on a single aspect of the work of one scholar, Helen Hardacre.
Ritual
Authors: Klassen Pamela E. 
Published: September 2009

AbstractThis essay discusses politically motivated contests over the authenticity of ritualized emotion, such as weeping or visionary bliss, which can be contests internal to a community or between different communities, as in the context of charges of appropriation across traditions. It also examines scholarly debates over cognition and culture, or the relative importance of neurophysiological versus social and cultural influences on the origin, function, and meaning of ritual. It argues that the study of ritual and emotion needs to attend to embodiment and physicality, as well as to the social, historical, and cultural networks within which ritualized emotions “make sense.” But first it looks at various definitions of ritual before commenting on crocodile tears and the authenticity of ritual emotion.
Gender
Authors: Raphael Melissa 
Published: September 2009

AbstractSocial class or ethnicity in a given religion, as much as gender, can be the factor which inhibits or permits the release of religious emotion. Accordingly, whether or not women and men's emotional expression is either esteemed or denigrated by their religious communities is multiply determined. This essay argues that male-dominated religions tend to regulate, transcend, and thereby “masculinize” emotion by its accommodation in the sublime: in the narrative, ritual, dogmatic, and ethical scheme articulated by, and primarily for, men. Where emotion cannot be thus accommodated, male religious discourse often reduces “natural,”, “private” emotion to a function of sexual desire. This essay also discusses subversion, power, and female religious emotion. It concludes with a brief account of the religious feminist reclamation of the spiritually and politically transformative power of religious emotion.
Music
Authors: Brown Frank Burch 
Published: September 2009

AbstractMusic has often been regarded as the most directly emotional of the arts and the art most intimately involved with religious and spiritual life. In the endeavor to understand music's relation to emotion and religion, a variety of approaches and disciplines are relevant. There are, for example, scientific and psychological studies that can yield insight into the character of musical and emotional response, and of music's access to the affective life. Thus, multiple disciplines are pertinent, from musicology (including ethnomusicology) and history to philosophy, psychology, and various branches of religious studies, particularly theology and comparative religions. This essay deals with historical perspectives, major theories, and current issues regarding music, emotion, and religion. It begins by considering classic and exceptionally enduring images and ideas of music, including the ancient Greek myth of Orpheus. It then considers musical ethics and metaphysics in the West from antiquity through the Renaissance. The essay also examines remaining issues and unresolved tensions about music, emotion, and religion.
Ecstasy
Authors: Malinar Angelika , Basu Helene 
Published: September 2009

AbstractAmong the many emotions that may be evoked and sought after in religious practice, ecstasy is an emotional state reserved by definition for extraordinary occasions and fields of performance and discourse. Religious ecstasy is not only expressed in poetic language using erotic metaphors or at least metaphors of desire but also evoked in the context of textual recitations and musical performances. This inclusion of erotic and aesthetic aspects can be regarded as enhancing the potential attraction of this emotion for those who practice a religion. On the other hand, this is also one reason why the guardians of religious doctrines and ethics have tended to regard ecstatic practices with skepticism. This essay discusses ecstasy and religion, focusing on possession and shamanism, ecstasy as an emotional state, and the silent ecstasy of meditation. It also examines ecstasy as the embodiment of religious emotions in rituals such as the Caitanya tradition of the Hindus and the Rafa'i brotherhood of the Sufis.
Terror
Authors: Whitehouse Harvey 
Published: September 2009

AbstractThis article examines ritual ordeals that inspire terror regardless of the participants' preexisting beliefs. In such traditions, the relationship between belief and emotion is more or less the converse of that entailed by fears of supernatural punishment. Fear is a major part of the psychological processes that give rise to the gradual formation of mystical knowledge. Focusing on terrifying rituals has the advantage of picking out a generalizable feature of religion—not a feature of all religions, to be sure, but a “mode of religiosity” that is probably as ancient as our species and is still found in every corner of the globe. Given the shocking nature of the rituals in question, it is not unreasonable to refer to these practices as “rites of terror.” Two strategies, broadly speaking, have been developed in an attempt to understand the nature and origins of rites of terror. The first strategy is sociological in orientation, while the second is a psychological one. This article also discusses the rituals, memories, and motivations associated with rites of terror.
Kierkegaard
Authors: Kangas David 
Published: September 2009

AbstractThis essay explores the intersection of religion and emotion in the thought of Søren Kierkegaard (1813–1855). Emotions—or, more generally, affectivity—play a central role in Kierkegaard's analyses of human existence. Coming after German idealism and Romanticism, and giving extraordinary new life to the heritage of pietism, Kierkegaard finds in the affective life of human beings the key disclosures concerning our being-in-the-world. In addition, Kierkegaardian “religion” takes shape in terms of certain affects and virtues that emerge in face of such existential disclosures. This essay examines how Kierkegaard frames the problem of emotion in terms of his understanding of selfhood. In particular, it looks at the way Kierkegaard's phenomenology challenges an understanding that links emotions to judgments (whether cognitive or evaluative). The latter understanding, an inheritance of Aristotle, depends on a classical ontology that privileges determination, measure, presence, and intentionality. For the “classical” tradition, emotions offer thematic content about the world, guide moral reasoning and decision-making, predispose one toward certain virtues or vices, and can be altered by a resolution toward right thinking.
Emotions Research and Religious Experience
Authors: Roberts Robert C. 
Published: September 2009

AbstractInquiry aims at information, understanding, and insight. Research is inquiry that is methodologically self-conscious, systematic, and sustained, and focused on particular well-formulated questions. As such, research strategies are highly specific to subject matter. This article clarifies the concept of research into religious emotions and presents examples that illustrate the ways religious emotions can be investigated. It proposes a conception of research in this field and comments on the value and limits of the various kinds of research and their relations to one another. In addition to emotions, objects of research include behavior, physiological emotions, culture and history, and normative religious emotions.
Population Thinking
Authors: Ariew André 
Published: September 2009

Abstract
According to Ernst Mayr, population thinking is a metaphysical theory. Mayr's essentialism, amounts to the view that types, including conceptual categories, are real while individual variation is illusionary. In contrast, population thinking entails the opposite view: Types are not real in nature, only individuals exist. According to Sober, the explanatory goal for essentialists is to find an underlying order that unites and underlies the variation one sees in nature. Population thinking as a methodological doctrine states that regularities that occur in populations such as extinction, speciation, and adaptation emerge from the collective activities of individuals. Such population phenomena were unknown until new statistical measures introduced by Laplace provided the proper resolution to detect population changes. There are two types of population thinkers, statisticians, and force theorists. Malthus and Darwin were force theorists.
Evolvability
Authors: Sansom Roger 
Published: September 2009

Abstract
This article focuses on evolvability. Richard Dawkins coined the term evolvability. The metaphysics of evolvability involves mutation and adaptation. It is improved by modularity. A “modular system” is one that is composed of relatively independent parts. The dynamics of evolvability involves selection for evolvability of lineages, by contrasting it with the selection for a trait value for adaptivity of an organism. A new kind of selective explanation for evolvability is the use of Hsp90 which improves organism fitness by maintaining signal pathways and interacting with denatured proteins. The view that evolution is progressive has difficulty in establishing a trend that tells us something about the process of evolution. Dawkins acknowledges that catastrophes dramatically reduce adaptivity but he failed to recognize that they greatly increase evolvability.
Chance Variation and Evolutionary Contingency: Darwin, Simpson, The Simpsons, and Gould
Authors: Beatty John 
Published: September 2009

Abstract
The unpredictability of evolution by natural selection was given by Stephen Gould. Darwin is associated with chance variation but Paley argued that living things are the products of design. Simpson, for each case of directional evolution, either denied the phenomenon or offered an alternative explanation that did not rely on any unknown causal processes. According to Simpson, there were two main reasons to explain why evolution is unpredictable. The first is that evolution is driven principally by natural selection of chance variations and is termed “opportunistic” as there is no plan or provision by which organisms automatically vary in ways that are adaptive. The second reason is that there are “multiple solutions” to any environmental “problem”. Gould gave the hypothesis that the traits that predominate in a population are optimal for the environment inhabited by the population, and hence if different traits prevail in different populations, this must reflect environmental differences.
Evolution of Moral Norms
Authors: Harms William , Skyrms Brian 
Published: September 2009

AbstractMoral norms are the rules of morality that people ought to follow. An evolutionary explanation of the emergence of moral norms proceeds in stages. Firstly, one must give an account of how behavior according to the norms can arise. Then, once the evolution of the behavior has been explained, the next question concerns the evolution of its normative status. Next, the evolution of the language of moral judgment, along with an evolutionary account of its meaning, is given. There are different norms for different kinds of social interaction: norms of justice, norms of cooperation, and norms prescribing various kinds of altruistic behavior. This can be explained on the basis of two models: Replicator dynamics with a small amount of mutation and Theoretical models of the evolution of enforcement and punishment. Considerable progress is being made in understanding the evolution of signals.
Biology and Religion
Authors: Murphy Nancey , Schloss Jeffrey P. 
Published: September 2009

Abstract
This article tries to deal with the issues of biology versus religion. This relates to a conflict between evolutionary and biblical accounts of Earth's history. The most important area involves the question of a transcendent. The second involves the almost universally affirmed but differently joined religious responses to the human suffering. The third area of intersection between evolutionary and religious understandings of human nature involves the biblical notion of human uniqueness. All religions entail some notion of transcendent purpose or sacred meaning. There are developments in biology with important implications for religion because of the vast increase in knowledge of the workings of the brain. This does not prove the nonexistence of the soul, but suggests that the concept of soul as an explanatory construct has outlived its usefulness. This also plays a valuable role in ethics. Biology will prove to be a help in this case.