The African Camus
By Tim Allen
Albert Camus, author of those high school World Literature course staples The Stranger and The Myth of Sisyphus, would have been 100 years old today.
Measurement doesn’t equal objectivity
By Stephen Gaukroger
In 1983, the director of a grocery chain was appointed to report on the National Health Service, and he concluded that it was under-managed. He was then given the power to recruit 200 chief executives, who were instructed not just to succeed but to succeed measurably. They were told to log waiting lists, appointments, referrals, lengths of stay, operations, incidents, perinatal deaths, overall mortality rates… in fact anything to which a number could be attached.
Come together in Adam Smith
By Daniel B. Klein
I support a classical liberal worldview. I call to social democrats and conservatives alike: Be fair. Let us treat one another like fellow Smithians and come together in Adam Smith.
Does time pass?
By Adrian Bardon
In the early 5th century BCE a group of philosophers from the Greek colony of Elea formed a school of thought devoted to the notion that sense perception — as opposed to reason — is a poor guide to reality. The leader of this school was known as Parmenides.
Education depends on brains
By Philippe Grandjean
This time of the year, parents worry about what the new school year will bring for their children, teachers complain about school budget constraints, and politicians express ambitions that at least 90% of all children complete basic schooling and 50% or more pursue college degrees.
Why is Gandhi relevant to the problem of violence against Indian women?
By Judith M. Brown
The global media has, in recent months, brought to the attention of a world audience the prevalence of violence against women in India. The horrific rape of a woman student, returning home after watching an early evening showing of The Life of Pi, in Delhi in December 2012, and the subsequent trial and conviction of her drunken and violent attackers, has led to considerable comment about violence against women.
Dress as an expression of the pecuniary culture
By Thorstein Veblen
The dress of women goes even farther than that of men in the way of demonstrating the wearer’s abstinence from productive employment. It needs no argument to enforce the generalisation that the more elegant styles of feminine bonnets go even farther towards making work impossible than does the man’s high hat.
Oxford authors and the British Academy Medals 2013
We don’t often discuss book awards on the OUPblog, but this year the inaugural British Academy Medals were awarded to three authors and their titles published by Oxford University Press: Thomas Hobbes: Leviathan, edited by Noel Malcolm; The Organisation of Mind by Tim Shallice and Rick Cooper; and The Great Sea: A Human History of the Mediterranean by David Abulafia (USA only).
How do you know if ‘bad’ art really is bad?
By Aaron Meskin, Margaret Moore, Mark Phelan, and Matthew Kieran
Are the bad art pictures on Tumblr really bad or are they just unfamiliar? Would we come to like them more–and judge them as better–if we looked at them more? In order to answer these questions, we need to consider the mere exposure effect.
Can religion evolve?
John Schellenberg
On the last page of ‘On The Origin of Species’, Charles Darwin turns from millions of years of natural selection in the past to what he calls a “future of equally inappreciable length” and ventures the judgment that “all corporeal and mental endowments will tend to progress to perfection.”
When is a question a question?
Russell Stannard
Is there such a thing as a Higgs boson? To find out, one builds the Large Hadron Collider. That is how science normally progresses: one poses a question, and then carries out the appropriate experiment to find the answer.
Religious, political, spiritual—something in common after all?
By Roger S. Gottlieb
Many people think it’s a great idea: we can have all the benefits of religion…without religion! We’ll call it “spirituality” and in choosing it we will have unlimited freedom to adopt this or that ritual, these or those beliefs, to meditate or pray or do yoga, to admire (equally) inspiring Hindu gurus, breathtakingly calm Buddhist meditation teachers, selfless priests who work against gang violence, wise old rabbis, and Native American shamans—not to mention figures who belong to no faith whatsoever.
Meditation in action
By Roger S. Gottlieb
Suddenly, it seems, meditation is all the rage. Prestigious medical schools (Harvard, Duke, etc.) have whole departments devoted to “Integrative Medicine” in which meditation plays an essential part. Troubled teens are given a healthy dose of mindfulness and their behavior improves. Long-term prisoners in maximum security prisons have gone on ten day meditation retreats, sitting for 12 hours a day in a makeshift gymnasium ashram.
Quantum parallelism and scientific realism
By Paul Cockshott
The philosopher Althusser said that philosophy represents ideology, in particular religious ideology to science, and science to ideology. As science extended its field of explanation, a series of ‘reprise’ operations were carried out by philosophers to either make the findings of science acceptable to religion or to cast doubt on the relative trustworthiness of science compared to the teachings of the church.
An Eastern reading list from Oxford World’s Classics
By Kirsty Doole
The great works of the Eastern world have provided inspiration for this month’s Oxford World’s Classics reading list. From those you have probably heard of (like the Kamasutra) to those you may not have (such as The Recognition of Sakuntala), these classic works provide a window on the classical worlds of India, China, and the Middle East.
Getting from “is” to “ought” near the end of life
By Nancy Berlinger
There is a saying in ethics: you can’t get an “ought” from an “is.” Descriptions of the world as it is do not reveal truths about the world as it ought to be. Even when descriptions of real-world conditions suggest that something is seriously wrong — that our actions are causing unintended and avoidable harms to ourselves, to others, to our common environment — reaching agreement on how we ought to change our thinking and our behavior, and then putting these changes into practice, is hard.