22 results
Improving school lunch menus with multi-objective optimisation: nutrition, cost, consumption and environmental impacts
- Alexandra L Stern, Stephen Levine, Scott A Richardson, Nicole Tichenor Blackstone, Christina Economos, Timothy S Griffin
-
- Journal:
- Public Health Nutrition / Volume 26 / Issue 8 / August 2023
- Published online by Cambridge University Press:
- 11 May 2023, pp. 1715-1727
-
- Article
-
- You have access Access
- Open access
- HTML
- Export citation
-
Objective:
To support school foods programmes by evaluating the relationship between nutritional quality, cost, student consumption and the environmental impacts of menus.
Design:Using linear programming and data from previously served menu items, the relationships between the nutritional quality, cost, student consumption and the environmental impacts of lunch menus were investigated. Optimised lunch menus with the maximum potential student consumption and nutritional quality and lowest costs and environmental impacts were developed and compared with previously served menus (baseline).
Setting:Boston Public Schools (BPS), Boston Massachusetts, USA.
Participants:Menu items served on the 2018–2019 BPS lunch menu (n 142).
Results:Using single-objective models, trade-offs were observed between most interests, but the use of multi-objective models minimised these trade-offs. Compared with the current weekly menus offered, multi-objective models increased potential caloric intake by up to 27 % and Healthy Eating Index scores by up to 19 % and reduced costs and environmental impacts by up to 13 % and 71 %, respectively. Improvements were made by reducing the frequency of beef and cheese entrées and increasing the frequency of fish and legume entrées on weekly menus.
Conclusions:This work can be extrapolated to monthly menus to provide further direction for school districts, and the methods can be employed with different recipes and constraints. Future research should test the implementation of optimised menus in schools and consider the broader implications of implementation.
Conclusion: Re-Membering the Tribe
- Stephen Stern, Steven Gimbel
-
- Book:
- Reclaiming the Wicked Son
- Published by:
- Anthem Press
- Published online:
- 10 January 2023
- Print publication:
- 13 September 2022, pp 121-122
-
- Chapter
- Export citation
-
Summary
It may seem odd to point out that the primary focus of the Jewish Studies literature is Judaism. After all, what else would it be? But this mono focus on Judaism omits the work of secular Jews who have been among the most important and influential contributors to every field in the arts and letters. Like a teenager after a breakup, the attitude is largely, “if you don't care about me, then I don't care about you.” If these thinkers reject their Jewishness, at least in their intellectual endeavors, why should those who study Jewishness devote time to them? As a result, Secular Jewish Studies is pursued with less vigor.
But doing so unnecessarily impoverishes the field. Jewishness is bigger than Judaism. It may be purely an accident of history that the great revolutionaries who launched modernity in their fields—Albert Einstein in physics, Emile Durkheim in sociology, Arnold Schoenberg in music, etc. just to name a few—were Jewish. But surely it is more than a mere accident. These were outsiders who emerged from a lived context to change the context in which we live. Art historians and historians of science will study their work relative to their peers, relative to their professional situation, but it ought to be the job of those in the Jewish Studies community to provide an even larger contextu alization. Secular Jews are Jews and their Jewishness needs to be understood in their lives and works.
One way to do that is to engage in the sort of bridge building that comprises this volume. By connecting secular Jewish thinkers and artists to Judaism, allows them to re-enter the tribe. Jews are proud of the famous Jews we know of or learn about. This sort of game provides a handle with which to ground that pride. This is not to say that we should deprive secular Jews of their secularity. That surely needs to be respected, but the associativity of this sort of project (without causal claims) allows secular Jews to be both secular and Jews.
This is a project we have been engaged in for a decade. Our initial work re-Judaizing a secular Jewish figure was our article, “Einstein's Jewish Science” and we followed that with treatments of Jerry Seinfeld and Rube Goldberg (this last piece required our co-author Olivia Handelman). This volume pre sents six more.
Dedication
- Stephen Stern, Steven Gimbel
-
- Book:
- Reclaiming the Wicked Son
- Published by:
- Anthem Press
- Published online:
- 10 January 2023
- Print publication:
- 13 September 2022, pp v-vi
-
- Chapter
- Export citation
Introduction: Reclaiming the Wicked Son
- Stephen Stern, Steven Gimbel
-
- Book:
- Reclaiming the Wicked Son
- Published by:
- Anthem Press
- Published online:
- 10 January 2023
- Print publication:
- 13 September 2022, pp 1-4
-
- Chapter
- Export citation
-
Summary
The writers of the Passover Haggadah brought together four passages from disparate portions of the Torah to frame the allegory of the four sons:
The Torah describes four children who ask questions about the Exodus. Tradition teaches that these verses refer to four different types of chil dren. The wise child asks, “What are the laws that God has com-manded us?” The parent should answer by instructing the child in the laws of Passover, starting from the beginning and ending with the laws of the Afikomen. The wicked child asks, “What does this Passover ser vice mean to you?” The parent should answer, “It is because of what God did for me when I came out of Egypt. Specifically ‘me’ and not ‘you.’ If you had been there (with your attitude), you couldn't have been redeemed” The simple child asks, “What is this Seder service?” The parent should answer, “With a mighty hand God brought us out of Egypt. Therefore, we commemorate that event tonight through this Seder.” And then there is child who does not know how to ask. The parent should begin a discussion with that child based on the verse: “And you shall tell your child on that day, ‘We commemorate Passover tonight because of what God did for us when we went out of Egypt’” (Schneerson, 9)
We can appropriate this passage for another use. The story of the four sons illustrates the four tasks of Jewish Studies.
The wise son's question represents Jewish Studies scholars hashing out matters related to Jewish law, Jewish custom, Jewish history and Jewish thought among themselves. This son is wise because he is one of the learned scholars discussing Jewish matters at a high level with other learned scholars. Like any proud Jewish family, we love to put our wise children in front of company. One can find Ruth Wisse, for example, not only on the pages of prestigious academic journals, but on radio and television. Jacques Derrida made no secret of the Talmudic influence on his deconstructive methodol ogy which spread to secular philosophy, literary theory and throughout the social sciences. The wise siblings own their Jewishness and it informs their questioning.
6 - Noam Chomsky, Kabbalist
- Stephen Stern, Steven Gimbel
-
- Book:
- Reclaiming the Wicked Son
- Published by:
- Anthem Press
- Published online:
- 10 January 2023
- Print publication:
- 13 September 2022, pp 99-120
-
- Chapter
- Export citation
-
Summary
Judaism is a linguistic religion. The ancient Egyptians worshipped their Pharaohs, human beings with bodies who were made into gods. Other tribes had idols, material sculptures that they deified by placing supernatural powers into a natural object. But for Jews, there is only language.
The First Commandment, a set of words, demands that the focus of all belief be about words. God has no material body, no physical (much less physiological) depiction can be constructed. The closest thing Jews have to a representation is a name, an ordered arrangement of letters which they are forbidden from pronouncing. Jews have only a word and yet they are denied the opportunity of using it as they use other words. Instead of saying the sound of the word aloud, they utter the syllables hashem, the word for “the name.” The name itself, the linguistic representation of the Divine, is a vessel of its own divinity. The word contains the power of the thing the word desig nates, that is, there is no real distinction between word and object, between signifier and signified, at least for God Himself. What made Judaism unique among ancient religions is that it became about language.
Jews are called “the People of the Book.” A book, in one sense, is a material object, pages of printed paper or scrolls of inscribed sheepskin. And Jews treat each copy of their book as holy, precluded from touching it, indirectly conveying their affection and respect through kissing it.
Yet, in another sense, the book is not physical at all. The printed versions of the book are just that, versions, mere instantiations. The book is not in the publishing, it is in the ordering of letters and blank spaces. It is in the meaning—or better, the meanings—of the language. Every book is a collection of thoughts, that is, immateriality, that is somehow made material. It is something ephemeral that is yet capable of having traces turned into physical markings that are accessible to the senses which then go on to give rise once again to the ideas it contains. The immaterial made material only to then disclose its immateriality—how could one not see this process as profound, if not magical?
Reclaiming the Wicked Son
- Finding Judaism in Secular Jewish Philosophers
- Stephen Stern, Steven Gimbel
-
- Published by:
- Anthem Press
- Published online:
- 10 January 2023
- Print publication:
- 13 September 2022
-
Reclaiming the Wicked Son: Finding Judaism in Secular Jewish Philosophers takes the ideas of six well-known secular Jewish philosophers from Karl Marx and Ludwig Wittgenstein to Noam Chomsky and Judith Butler and views them through a wide range of Jewish lenses from the Talmudic tradition and prophetic Judaism to Kabbalist approaches, thereby understanding the twentieth century secular thinkers as on-going elements of a living Jewish intellectual tradition.
2 - Ludwig Wittgenstein and Neo-Talmudic Thought
- Stephen Stern, Steven Gimbel
-
- Book:
- Reclaiming the Wicked Son
- Published by:
- Anthem Press
- Published online:
- 10 January 2023
- Print publication:
- 13 September 2022, pp 29-44
-
- Chapter
- Export citation
-
Summary
Nouns are persons, places or things. Verbs are words that describe actions. Hellenic-Christian thought focuses on the noun. It is based on the assertion that truth is a thing. Rabbinic Jewish thought focuses on the verb. It is based on the assertion that the seeking of truth is a process. It is the doing that is important. In the first half of the twentieth century, the high point of the Hellenic project was achieved by Bertrand Russell and Alfred North Whitehead in their masterwork Principia Mathematica. In this monumental three-volume tome, they not only sought to find an absolutely firm foundation for mathematical truth, but did so with the creation of a first-order predicate logical language that became the arbiter of absolute truth. Their student, Ludwig Wittgenstein, sought to undermine their work by attacking it at its root. Philosophy is not to be the worship of a thing; philosophy is a process, a process that bears a striking resemblance to that of rabbinic Judaism.
Hellenic-Christian Thought
Classical Greek thought was fascinated with process. One could see the central question of ancient Greek thought as the need to account for change. The movement of objects near the Earth, the movement of the heavenly bodies, the reproduction of animals, the growth of living things, the choice of actions by individuals, the determinations of law by the polis and all of the questions of the great Hellenic thinkers sought to explain change.
Yet, while processes formed the content of their interest, it was rarely to be found in the answers proposed. With the exception of a few figures like Empedocles, the approach that dominated this period was teleology. All things possessed a telos, an end, an aim and a goal. Change is always change toward something, for the sake of something, an actualizing of potential contained within the thing. Classical Greek thought sought to turn the how into a what.
This commitment to teleology caused there to be two general camps. On the one side, following Heraclitus, were those who saw change as eternal because the telos was an asymptote, to be approached, but never achieved. All things are driven by their aim, to reach their full potential, but as good as they get, they will never quite embody its perfection.
1 - Karl Marx and Materialistic Messianism
- Stephen Stern, Steven Gimbel
-
- Book:
- Reclaiming the Wicked Son
- Published by:
- Anthem Press
- Published online:
- 10 January 2023
- Print publication:
- 13 September 2022, pp 5-28
-
- Chapter
- Export citation
-
Summary
Karl Marx has long been held up as the archetypal self-hating Jew. On the one hand, Marx's family was (before his father's conversion) very Jewish. Both his father and mother's sides included many rabbis going back generations. On the other hand, Marx was baptized at the age of six, received no Jewish education and is infamous for quotations such as “What is the worldly religion of the Jew? Huckstering. What is his worldly God? Money.” Marx's contempt for Jews could not be clearer. Yet, despite this, we argue here that Karl Marx ought to be considered a Jewish thinker.
Scholars like Nathan Rotenstreich and David Nirenberg have distinguished anti-Semitism, that is, bias against Jews, from the separate notion of anti-Judaism, that is, the intention to remove Jewish thought from a full understanding of the development of the Western intellectual tradition. We will, on the one hand, follow other scholars in contending that while the anti-Judaism of Friedrich Hegel contributed to the anti-Semitism of many Young Hegelians like Marx and Bruno Bauer, Hegel was anti-Jewish, but not anti-Semitic. We contend that Marx, on the other hand, can nonetheless be reclaimed. A case can be made that he was anti-Semitic (although not in the usual way); but, when understood properly, Marx turns out not to be anti-Jewish. To the contrary, there is a meaningful sense of the concept of Jewish in which Marx can be very much thought to be a Jewish thinker.
Jewish, Greek and Christian Thought
To support the claim that Marx ought to be considered a Jewish thinker, it must be made clear what we will mean by the term “Jewish thinker” or “Jewish thought.” There are certainly straightforward examples that all would consider uncontroversial. Writers of Talmudic commentary, for example, would have to be considered “Jewish thinkers” on any reasonable account. But surely, the appellation should extend beyond religious writing. Martin Buber or Franz Rosenzweig's philosophical works surely are exam ples of Jewish thought, even those passages and elements that may be under stood from a context that is not explicitly Jewish as they are a part of a larger, coherent project in which Judaism plays a significant role.
Index
- Stephen Stern, Steven Gimbel
-
- Book:
- Reclaiming the Wicked Son
- Published by:
- Anthem Press
- Published online:
- 10 January 2023
- Print publication:
- 13 September 2022, pp 127-128
-
- Chapter
- Export citation
Bibliography
- Stephen Stern, Steven Gimbel
-
- Book:
- Reclaiming the Wicked Son
- Published by:
- Anthem Press
- Published online:
- 10 January 2023
- Print publication:
- 13 September 2022, pp 123-126
-
- Chapter
- Export citation
3 - Ayn Rand and the Hassidic Courts
- Stephen Stern, Steven Gimbel
-
- Book:
- Reclaiming the Wicked Son
- Published by:
- Anthem Press
- Published online:
- 10 January 2023
- Print publication:
- 13 September 2022, pp 45-56
-
- Chapter
- Export citation
-
Summary
The most important structural change to Judaism after the diaspora is the development of the reform, orthodox and conservative movements in nineteenth-century Europe. As reactions and counter-reactions to the developments of science, culture and politics of the time, these movements regularized distinct forms of Jewishness, each with their own practices and belief structures. They became corporate brands of Judaism, opening franchises in each community. Congregations became consumers with brand loyalty. Rabbis became managers and assistant managers, trained at approved Yeshivas in the specifics of corporate policy so as to satisfy the customers.
These divisions, and further ones that would follow, radically reshaped not only Jewish life moving out of the nineteenth century, but Judaism itself. It turned Judaism from a way of life for members of a nation into an organized religion for a set of believers. In this way, Judaism entered the same category as Christianity and Islam. It was now a flavor of faith with an associated metaphysics and ethics that could be compared and contrasted. This allowed Christianity not only to be a dominant religion, but also to define what it means to be a religion.
So overwhelming are the changes that came with the partitioning of Judaism, that little time is spent making sense of what was lost in seeking the economy of scale that comes with corporatization. The place to look are the Hassidic courts of central and eastern Europe in the eighteenth and nineteenth centuries. Rabbis were wise men and seers, not mere customer ser vice representatives. They were scholarly entrepreneurs, each building and selling his own brand of Judaism, hustling and innovating, making Judaism dynamic.
The virtue of this approach was enunciated in a place one would not expect, the works of Ayn Rand. A secular thinker of Jewish heritage, Rand's objectivism is thoroughly committed to eliminating anything mystical or supernatural, exactly that upon which the Hassidic worldview is based. Yet, the content of Rand's beliefs, her picture of epistemic growth, the mechanism by which we come to gain understanding in the world, turns out to be exactly the same. Committed to the Enlightenment notion of a marketplace of ideas, human progress requires great individuals who transcend the moment, who yield to nothing but the creative spirit, who lead through the force of their individual greatness.
Frontmatter
- Stephen Stern, Steven Gimbel
-
- Book:
- Reclaiming the Wicked Son
- Published by:
- Anthem Press
- Published online:
- 10 January 2023
- Print publication:
- 13 September 2022, pp i-iv
-
- Chapter
- Export citation
5 - Judith Butler and Orthopraxy
- Stephen Stern, Steven Gimbel
-
- Book:
- Reclaiming the Wicked Son
- Published by:
- Anthem Press
- Published online:
- 10 January 2023
- Print publication:
- 13 September 2022, pp 75-98
-
- Chapter
- Export citation
-
Summary
In the 1990s, Judith Butler helped launch Queer Studies as an academic field. Her masterwork Gender Trouble not only challenged the mainstream understanding of sex, gender and sexuality, but showed that even the feminist thinkers at the time were keeping themselves trapped in an orthodox notion of gender.
Butler challenged orthodoxy. This is not only meant in the sense of taking on entrenched received views, but in the deeper sense in which the contemporary Jewish movement of orthopraxy is taking on Jewish orthodoxy. The word orthodoxy means correct belief and orthopraxy means correct action. Like Jewish orthopraxy writers such as Jeffrey Radon and Sherwin Wine who argue that Judaism is not a set of beliefs one must hold but rather to be Jewish is to engage in certain ways of acting, Butler argues that gender is not some culturally imprinted way of thinking that comes from being socialized as a man or woman but rather that gender “is a doing,” a set of prescribed behaviors within political structure which pre-determines the boundaries of allowable and meaningful acts. Just like the Jewish orthorpraxy writers, Butler takes what you do to determine what you are.
Butler is a secular Jewish writer, but she had a religious upbringing, albeit a contentious one. She went to a Jewish day school, but got into trouble for talking back to the teachers and cutting classes.
They told me that I couldn't go to the school anymore, to the Jewish education program anymore unless I studied privately with the rabbi. This was for me terrific because I loved the rabbi—in fact, I skipped the class, my regular Hebrew class in order to go into the sanctuary to listen to the rabbi speak and the rabbi spoke about extraordinary things (his name was Daniel Silver and he wrote a book on Moses). So, when I was forced to have a tutorial with him I was privately very happy and he asked me what I wanted to study. He was very suspicious of me because I was this problem child. And I told him I wanted to know why Spinoza was excommunicated from the synagogue, I wanted to know whether German idealist philosophy was linked to the rise of Nazism, and I wanted to understand existential theology. I was fourteen years old.
Contents
- Stephen Stern, Steven Gimbel
-
- Book:
- Reclaiming the Wicked Son
- Published by:
- Anthem Press
- Published online:
- 10 January 2023
- Print publication:
- 13 September 2022, pp vii-viii
-
- Chapter
- Export citation
4 - Peter Singer: The Amos of Anim
- Stephen Stern, Steven Gimbel
-
- Book:
- Reclaiming the Wicked Son
- Published by:
- Anthem Press
- Published online:
- 10 January 2023
- Print publication:
- 13 September 2022, pp 57-74
-
- Chapter
- Export citation
-
Summary
Peter Singer may be the most influential philosopher of the twentieth century in terms of cultural impact beyond the academy. His book Animal Liberation combined philosophical argumentation with muckraking reporting that launched the animal rights movement. Changes in commercial and scientific testing, the mainstreaming of vegetarianism, and reductions in factory farm ing cruelty coupled with the rise of free-range farming are all direct results of his philosophical work over four decades.
Singer is Australian, but his family was originally Austrian.
My family came from Vienna. My parents were Jewish, so when the Nazis took over Austria in 1938, they wanted to leave as soon as they could. Unfortunately, my grandparents didn't leave in time, so they all got sent to camps. Three of them died there. My grandmother miraculously survived, and she came to Australia in the same month that I was born. (interview on ABC-TV Australia, quoted in Animal, P.S. 2)
As the grandchild of victims of the Shoah, Singer became deeply concerned with the wellbeing of the vulnerable. As one of the most well-known ethicists of the twentieth century, he has been thoroughly committed to utilitarianism, a moral system that contends that moral rightness and wrongness is a result of the sum total of good and bad consequences, of pain and pleasure, generated by deliberate human actions. Every time we act, we change the world. Our actions have effects. Some of the effects are good and some are bad. Morality, through the principle of utility, demands that we choose our actions to create the best possible world when we democratically consider the wellbeing of everyone equally. No one is less than. Everyone's interests are considered equally.
This approach to ethics comes to us from late Enlightenment figures like Jeremy Bentham and John Stuart Mill. They argued that morality is not a matter of sentiment, but of reason. In this way, Singer follows his own grand father who perished in the camps.
There is a terrible, tragic irony in the fact that my grandfather (a classical scholar and a member of Freud's inner circle) spent his whole life trying to understand his fellow human beings, yet seems to have failed to take sufficiently seriously the threat that overwhelmed Vienna's Jewish community and ultimately led to the loss of his own life.
Contributors
-
- By Mitchell Aboulafia, Frederick Adams, Marilyn McCord Adams, Robert M. Adams, Laird Addis, James W. Allard, David Allison, William P. Alston, Karl Ameriks, C. Anthony Anderson, David Leech Anderson, Lanier Anderson, Roger Ariew, David Armstrong, Denis G. Arnold, E. J. Ashworth, Margaret Atherton, Robin Attfield, Bruce Aune, Edward Wilson Averill, Jody Azzouni, Kent Bach, Andrew Bailey, Lynne Rudder Baker, Thomas R. Baldwin, Jon Barwise, George Bealer, William Bechtel, Lawrence C. Becker, Mark A. Bedau, Ernst Behler, José A. Benardete, Ermanno Bencivenga, Jan Berg, Michael Bergmann, Robert L. Bernasconi, Sven Bernecker, Bernard Berofsky, Rod Bertolet, Charles J. Beyer, Christian Beyer, Joseph Bien, Joseph Bien, Peg Birmingham, Ivan Boh, James Bohman, Daniel Bonevac, Laurence BonJour, William J. Bouwsma, Raymond D. Bradley, Myles Brand, Richard B. Brandt, Michael E. Bratman, Stephen E. Braude, Daniel Breazeale, Angela Breitenbach, Jason Bridges, David O. Brink, Gordon G. Brittan, Justin Broackes, Dan W. Brock, Aaron Bronfman, Jeffrey E. Brower, Bartosz Brozek, Anthony Brueckner, Jeffrey Bub, Lara Buchak, Otavio Bueno, Ann E. Bumpus, Robert W. Burch, John Burgess, Arthur W. Burks, Panayot Butchvarov, Robert E. Butts, Marina Bykova, Patrick Byrne, David Carr, Noël Carroll, Edward S. Casey, Victor Caston, Victor Caston, Albert Casullo, Robert L. Causey, Alan K. L. Chan, Ruth Chang, Deen K. Chatterjee, Andrew Chignell, Roderick M. Chisholm, Kelly J. Clark, E. J. Coffman, Robin Collins, Brian P. Copenhaver, John Corcoran, John Cottingham, Roger Crisp, Frederick J. Crosson, Antonio S. Cua, Phillip D. Cummins, Martin Curd, Adam Cureton, Andrew Cutrofello, Stephen Darwall, Paul Sheldon Davies, Wayne A. Davis, Timothy Joseph Day, Claudio de Almeida, Mario De Caro, Mario De Caro, John Deigh, C. F. Delaney, Daniel C. Dennett, Michael R. DePaul, Michael Detlefsen, Daniel Trent Devereux, Philip E. Devine, John M. Dillon, Martin C. Dillon, Robert DiSalle, Mary Domski, Alan Donagan, Paul Draper, Fred Dretske, Mircea Dumitru, Wilhelm Dupré, Gerald Dworkin, John Earman, Ellery Eells, Catherine Z. Elgin, Berent Enç, Ronald P. Endicott, Edward Erwin, John Etchemendy, C. Stephen Evans, Susan L. Feagin, Solomon Feferman, Richard Feldman, Arthur Fine, Maurice A. Finocchiaro, William FitzPatrick, Richard E. Flathman, Gvozden Flego, Richard Foley, Graeme Forbes, Rainer Forst, Malcolm R. Forster, Daniel Fouke, Patrick Francken, Samuel Freeman, Elizabeth Fricker, Miranda Fricker, Michael Friedman, Michael Fuerstein, Richard A. Fumerton, Alan Gabbey, Pieranna Garavaso, Daniel Garber, Jorge L. A. Garcia, Robert K. Garcia, Don Garrett, Philip Gasper, Gerald Gaus, Berys Gaut, Bernard Gert, Roger F. Gibson, Cody Gilmore, Carl Ginet, Alan H. Goldman, Alvin I. Goldman, Alfonso Gömez-Lobo, Lenn E. Goodman, Robert M. Gordon, Stefan Gosepath, Jorge J. E. Gracia, Daniel W. Graham, George A. Graham, Peter J. Graham, Richard E. Grandy, I. Grattan-Guinness, John Greco, Philip T. Grier, Nicholas Griffin, Nicholas Griffin, David A. Griffiths, Paul J. Griffiths, Stephen R. Grimm, Charles L. Griswold, Charles B. Guignon, Pete A. Y. Gunter, Dimitri Gutas, Gary Gutting, Paul Guyer, Kwame Gyekye, Oscar A. Haac, Raul Hakli, Raul Hakli, Michael Hallett, Edward C. Halper, Jean Hampton, R. James Hankinson, K. R. Hanley, Russell Hardin, Robert M. Harnish, William Harper, David Harrah, Kevin Hart, Ali Hasan, William Hasker, John Haugeland, Roger Hausheer, William Heald, Peter Heath, Richard Heck, John F. Heil, Vincent F. Hendricks, Stephen Hetherington, Francis Heylighen, Kathleen Marie Higgins, Risto Hilpinen, Harold T. Hodes, Joshua Hoffman, Alan Holland, Robert L. Holmes, Richard Holton, Brad W. Hooker, Terence E. Horgan, Tamara Horowitz, Paul Horwich, Vittorio Hösle, Paul Hoβfeld, Daniel Howard-Snyder, Frances Howard-Snyder, Anne Hudson, Deal W. Hudson, Carl A. Huffman, David L. Hull, Patricia Huntington, Thomas Hurka, Paul Hurley, Rosalind Hursthouse, Guillermo Hurtado, Ronald E. Hustwit, Sarah Hutton, Jonathan Jenkins Ichikawa, Harry A. Ide, David Ingram, Philip J. Ivanhoe, Alfred L. Ivry, Frank Jackson, Dale Jacquette, Joseph Jedwab, Richard Jeffrey, David Alan Johnson, Edward Johnson, Mark D. Jordan, Richard Joyce, Hwa Yol Jung, Robert Hillary Kane, Tomis Kapitan, Jacquelyn Ann K. Kegley, James A. Keller, Ralph Kennedy, Sergei Khoruzhii, Jaegwon Kim, Yersu Kim, Nathan L. King, Patricia Kitcher, Peter D. Klein, E. D. Klemke, Virginia Klenk, George L. Kline, Christian Klotz, Simo Knuuttila, Joseph J. Kockelmans, Konstantin Kolenda, Sebastian Tomasz Kołodziejczyk, Isaac Kramnick, Richard Kraut, Fred Kroon, Manfred Kuehn, Steven T. Kuhn, Henry E. Kyburg, John Lachs, Jennifer Lackey, Stephen E. Lahey, Andrea Lavazza, Thomas H. Leahey, Joo Heung Lee, Keith Lehrer, Dorothy Leland, Noah M. Lemos, Ernest LePore, Sarah-Jane Leslie, Isaac Levi, Andrew Levine, Alan E. Lewis, Daniel E. Little, Shu-hsien Liu, Shu-hsien Liu, Alan K. L. Chan, Brian Loar, Lawrence B. Lombard, John Longeway, Dominic McIver Lopes, Michael J. Loux, E. J. Lowe, Steven Luper, Eugene C. Luschei, William G. Lycan, David Lyons, David Macarthur, Danielle Macbeth, Scott MacDonald, Jacob L. Mackey, Louis H. Mackey, Penelope Mackie, Edward H. Madden, Penelope Maddy, G. B. Madison, Bernd Magnus, Pekka Mäkelä, Rudolf A. Makkreel, David Manley, William E. Mann (W.E.M.), Vladimir Marchenkov, Peter Markie, Jean-Pierre Marquis, Ausonio Marras, Mike W. Martin, A. P. Martinich, William L. McBride, David McCabe, Storrs McCall, Hugh J. McCann, Robert N. McCauley, John J. McDermott, Sarah McGrath, Ralph McInerny, Daniel J. McKaughan, Thomas McKay, Michael McKinsey, Brian P. McLaughlin, Ernan McMullin, Anthonie Meijers, Jack W. Meiland, William Jason Melanson, Alfred R. Mele, Joseph R. Mendola, Christopher Menzel, Michael J. Meyer, Christian B. Miller, David W. Miller, Peter Millican, Robert N. Minor, Phillip Mitsis, James A. Montmarquet, Michael S. Moore, Tim Moore, Benjamin Morison, Donald R. Morrison, Stephen J. Morse, Paul K. Moser, Alexander P. D. Mourelatos, Ian Mueller, James Bernard Murphy, Mark C. Murphy, Steven Nadler, Jan Narveson, Alan Nelson, Jerome Neu, Samuel Newlands, Kai Nielsen, Ilkka Niiniluoto, Carlos G. Noreña, Calvin G. Normore, David Fate Norton, Nikolaj Nottelmann, Donald Nute, David S. Oderberg, Steve Odin, Michael O’Rourke, Willard G. Oxtoby, Heinz Paetzold, George S. Pappas, Anthony J. Parel, Lydia Patton, R. P. Peerenboom, Francis Jeffry Pelletier, Adriaan T. Peperzak, Derk Pereboom, Jaroslav Peregrin, Glen Pettigrove, Philip Pettit, Edmund L. Pincoffs, Andrew Pinsent, Robert B. Pippin, Alvin Plantinga, Louis P. Pojman, Richard H. Popkin, John F. Post, Carl J. Posy, William J. Prior, Richard Purtill, Michael Quante, Philip L. Quinn, Philip L. Quinn, Elizabeth S. Radcliffe, Diana Raffman, Gerard Raulet, Stephen L. Read, Andrews Reath, Andrew Reisner, Nicholas Rescher, Henry S. Richardson, Robert C. Richardson, Thomas Ricketts, Wayne D. Riggs, Mark Roberts, Robert C. Roberts, Luke Robinson, Alexander Rosenberg, Gary Rosenkranz, Bernice Glatzer Rosenthal, Adina L. Roskies, William L. Rowe, T. M. Rudavsky, Michael Ruse, Bruce Russell, Lilly-Marlene Russow, Dan Ryder, R. M. Sainsbury, Joseph Salerno, Nathan Salmon, Wesley C. Salmon, Constantine Sandis, David H. Sanford, Marco Santambrogio, David Sapire, Ruth A. Saunders, Geoffrey Sayre-McCord, Charles Sayward, James P. Scanlan, Richard Schacht, Tamar Schapiro, Frederick F. Schmitt, Jerome B. Schneewind, Calvin O. Schrag, Alan D. Schrift, George F. Schumm, Jean-Loup Seban, David N. Sedley, Kenneth Seeskin, Krister Segerberg, Charlene Haddock Seigfried, Dennis M. Senchuk, James F. Sennett, William Lad Sessions, Stewart Shapiro, Tommie Shelby, Donald W. Sherburne, Christopher Shields, Roger A. Shiner, Sydney Shoemaker, Robert K. Shope, Kwong-loi Shun, Wilfried Sieg, A. John Simmons, Robert L. Simon, Marcus G. Singer, Georgette Sinkler, Walter Sinnott-Armstrong, Matti T. Sintonen, Lawrence Sklar, Brian Skyrms, Robert C. Sleigh, Michael Anthony Slote, Hans Sluga, Barry Smith, Michael Smith, Robin Smith, Robert Sokolowski, Robert C. Solomon, Marta Soniewicka, Philip Soper, Ernest Sosa, Nicholas Southwood, Paul Vincent Spade, T. L. S. Sprigge, Eric O. Springsted, George J. Stack, Rebecca Stangl, Jason Stanley, Florian Steinberger, Sören Stenlund, Christopher Stephens, James P. Sterba, Josef Stern, Matthias Steup, M. A. Stewart, Leopold Stubenberg, Edith Dudley Sulla, Frederick Suppe, Jere Paul Surber, David George Sussman, Sigrún Svavarsdóttir, Zeno G. Swijtink, Richard Swinburne, Charles C. Taliaferro, Robert B. Talisse, John Tasioulas, Paul Teller, Larry S. Temkin, Mark Textor, H. S. Thayer, Peter Thielke, Alan Thomas, Amie L. Thomasson, Katherine Thomson-Jones, Joshua C. Thurow, Vzalerie Tiberius, Terrence N. Tice, Paul Tidman, Mark C. Timmons, William Tolhurst, James E. Tomberlin, Rosemarie Tong, Lawrence Torcello, Kelly Trogdon, J. D. Trout, Robert E. Tully, Raimo Tuomela, John Turri, Martin M. Tweedale, Thomas Uebel, Jennifer Uleman, James Van Cleve, Harry van der Linden, Peter van Inwagen, Bryan W. Van Norden, René van Woudenberg, Donald Phillip Verene, Samantha Vice, Thomas Vinci, Donald Wayne Viney, Barbara Von Eckardt, Peter B. M. Vranas, Steven J. Wagner, William J. Wainwright, Paul E. Walker, Robert E. Wall, Craig Walton, Douglas Walton, Eric Watkins, Richard A. Watson, Michael V. Wedin, Rudolph H. Weingartner, Paul Weirich, Paul J. Weithman, Carl Wellman, Howard Wettstein, Samuel C. Wheeler, Stephen A. White, Jennifer Whiting, Edward R. Wierenga, Michael Williams, Fred Wilson, W. Kent Wilson, Kenneth P. Winkler, John F. Wippel, Jan Woleński, Allan B. Wolter, Nicholas P. Wolterstorff, Rega Wood, W. Jay Wood, Paul Woodruff, Alison Wylie, Gideon Yaffe, Takashi Yagisawa, Yutaka Yamamoto, Keith E. Yandell, Xiaomei Yang, Dean Zimmerman, Günter Zoller, Catherine Zuckert, Michael Zuckert, Jack A. Zupko (J.A.Z.)
- Edited by Robert Audi, University of Notre Dame, Indiana
-
- Book:
- The Cambridge Dictionary of Philosophy
- Published online:
- 05 August 2015
- Print publication:
- 27 April 2015, pp ix-xxx
-
- Chapter
- Export citation
Contributors
-
- By Janet Bottoms, Michael Cordner, Hugh Craig, Péter Dávidházi, Tobias Döring, John Drakakis, James Hirsh, Ton Hoenselaars, Russell Jackson, M. Lindsay Kaplan, Hester Lees-Jeffries, Sonia Massai, Richard Meek, Michael Neill, Scott L. Newstok, Reiko Oya, Varsha Panjwani, Michael Pavelka, Stephen Purcell, Carol Chillington Rutter, Kiernan Ryan, David Schalkwyk, Charlotte Scott, James Shaw, Erica Sheen, Tiffany Stern, R. S. White, Richard Wilson, Cordelia Zukerman
- Edited by Peter Holland
-
- Book:
- Shakespeare Survey
- Published online:
- 05 December 2013
- Print publication:
- 07 November 2013, pp vi-vi
-
- Chapter
- Export citation
Contributors
- Edited by Carla Bagnoli, Università degli Studi di Modena, Italy
-
- Book:
- Constructivism in Ethics
- Published online:
- 05 July 2013
- Print publication:
- 18 July 2013, pp vii-x
-
- Chapter
- Export citation
Contributors
- Edited by H. V. Bowen, Swansea University, Elizabeth Mancke, University of Akron, Ohio, John G. Reid, Saint Mary's University, Nova Scotia
-
- Book:
- Britain's Oceanic Empire
- Published online:
- 05 June 2012
- Print publication:
- 31 May 2012, pp viii-x
-
- Chapter
- Export citation
Contributors
-
- By Giustino Albanese, Andrew Amaranto, Brandon H. Backlund, Alexander Baxter, Abraham Berger, Mark Bernstein, Marian E. Betz, Omar Bholat, Suzanne Bigelow, Carl Bonnett, Elizabeth Borock, Christopher B. Colwell, Alasdair Conn, Moira Davenport, David Dreitlein, Aaron Eberhardt, Ugo A. Ezenkwele, Diana Felton, Spiros G. Frangos, John E. Frank, Jonathan S. Gates, Lewis Goldfrank, Pinchas Halpern, Jean Hammel, Kristin E. Harkin, Jason S. Haukoos, E. Parker Hays, Aaron Hexdall, James F. Holmes, Debra Houry, Jennifer Isenhour, Andy Jagoda, John L. Kendall, Erica Kreisman, Nancy Kwon, Eric Legome, Matthew R. Levine, Phillip D. Levy, Charles Little, Marion Machado, Heather Mahoney, Vincent J. Markovchick, Nancy Martin, John Marx, Julie Mayglothling, Ron Medzon, Maurizio A. Miglietta, Elizabeth L. Mitchell, Ernest Moore, Maria E. Moreira, Sassan Naderi, Salvatore Pardo, Sajan Patel, David Peak, Christine Preblick, Niels K. Rathlev, Charles Ray, Phillip L. Rice, Carlo L. Rosen, Peter Rosen, Livia Santiago-Rosado, Tamara A. Scerpella, David Schwartz, Fred Severyn, Kaushal Shah, Lee W. Shockley, Mari Siegel, Matthew Simons, Michael Stern, D. Matthew Sullivan, Carrie D. Tibbles, Knox H. Todd, Shawn Ulrich, Neil Waldman, Kurt Whitaker, Stephen J. Wolf, Daniel Zlogar
- Edited by Eric Legome, Lee W. Shockley
-
- Book:
- Trauma
- Published online:
- 07 September 2011
- Print publication:
- 16 June 2011, pp ix-xiv
-
- Chapter
- Export citation