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American philosopher John Dewey considered all human endeavors to be one with the natural world. In his writings, particularly Art as Experience (1934), Dewey insists on the primacy of the environment in aesthetic experience. Dewey’s conception of environment includes both the natural and the man-made. The World in Which We Occur highlights this notion in order to define “pragmatist ecology,” a practice rooted in the interface of the cultural and the natural. Neil Browne finds this to be a significant feature of some of the most important ecological writing of the last century. To fully understand human involvement in the natural world, Browne argues that disciplinary boundaries must be opened, with profound implications for the practice of democracy. The degradation of the physical environment and democratic decay, for Browne, are rooted in the same problem: our persistent belief that humans are somehow separate from their physical environment. Browne probes the work of a number of major American writers through the lens of Dewey’s philosophy. Among other texts examined are John Muir’s My First Summer in the Sierra (1911); Sea of Cortez (1941) by John Steinbeck and Edward Ricketts; Rachel Carson’s three books about the sea, Under the Sea-Wind (1941), The Sea Around Us (1951), and The Edge of the Sea (1955); John Haines’s The Stars, the Snow, the Fire (1989); Barry Lopez’s Arctic Dreams (1986); and Terry Tempest Williams’s Refuge (1991). Together, these texts—with their combinations of scientific observation and personal meditation—challenge the dichotomies that we have become accustomed and affirm the principles of a pragmatist ecology, one in which ecological and democraticvalues go hand in hand.

"The question for me is how can the human mind occur in the physical universe. We now know that the world is governed by physics. We now understand the way biology nestles comfortably within that. The issue is how will the mind do that as well."--Allen Newell, December 4, 1991, Carnegie Mellon University The argument John Anderson gives in this book was inspired by the passage above, from the last lecture by one of the pioneers of cognitive science. Newell describes what, for him, is the pivotal question of scientific inquiry, and Anderson gives an answer that is emerging from the study of brain and behavior.Humans share the same basic cognitive architecture with all primates, but they have evolved abilities to exercise abstract control over cognition and process more complex relational patterns. The human cognitive architecture consists of a set of largely independent modules associated with different brain regions. In this book, Anderson discusses in detail how these various modules can combine to produce behaviors as varied as driving a car and solving an algebraic equation, but focuses principally on two of the modules: the declarative and procedural. The declarative module involves a memory system that, moment by moment, attempts to give each person the most appropriate possible window into his or her past. The procedural module involves a central system that strives to develop a set of productions that will enable the most adaptive response from any state of the modules. Newell argued that the answer to his question must take the form of a cognitive architecture, and Anderson organizes his answer around the ACT-R architecture, but broadens it by bringing in research from all areas of cognitive science, including how recent work in brain imaging maps onto the cognitive architecture.

Glossy Pictorial Paperback. Fourth Printing 1987. 116p. 8.50x5.25x0.50 These Teaching Unravel the Story of Creation and Life's Purpose for Each of Us. Diagrams and Beautiful Sketches.

A digital copy of "Then A Miracle Occurs" by Agnew. Download is immediately available upon purchase!

American philosopher John Dewey considered all human endeavors to be one with the natural world. In his writings, particularly Art as Experience (1934), Dewey insists on the primacy of the environment in aesthetic experience. Dewey’s conception of environment includes both the natural and the man-made. The World in Which We Occur highlights this notion in order to define “pragmatist ecology,” a practice rooted in the interface of the cultural and the natural. Neil Browne finds this to be a significant feature of some of the most important ecological writing of the last century. To fully understand human involvement in the natural world, Browne argues that disciplinary boundaries must be opened, with profound implications for the practice of democracy. The degradation of the physical environment and democratic decay, for Browne, are rooted in the same problem: our persistent belief that humans are somehow separate from their physical environment. Browne probes the work of a number of major American writers through the lens of Dewey’s philosophy. Among other texts examined are John Muir’s My First Summer in the Sierra (1911); Sea of Cortez (1941) by John Steinbeck and Edward Ricketts; Rachel Carson’s three books about the sea, Under the Sea-Wind (1941), The Sea Around Us (1951), and The Edge of the Sea (1955); John Haines’s The Stars, the Snow, the Fire (1989); Barry Lopez’s Arctic Dreams (1986); and Terry Tempest Williams’s Refuge (1991). Together, these texts—with their combinations of scientific observation and personal meditation—challenge the dichotomies that we have become accustomed and affirm the principles of a pragmatist ecology, one in which ecological and democraticvalues go hand in hand.

A digital copy of "Then A Miracle Occurs (Hardback)" by Christopher R. Agnew. Download is immediately available upon purchase!

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A digital copy of "How Can the Human Mind Occur in the Physical Universe?" by John Anderson. Download is immediately available upon purchase!

A digital copy of "The War That Must Not Occur" by Jean-Pierre Dupuy. Download is immediately available upon purchase!

Throughout the late 1980s and early 1990s, a radical cultural scene emerged in cities across the globe, finding expression in the galleries, nightclubs, and bedrooms of New York, London, Los Angeles, and Rome. In Lyle Ashton Harris: Today I Shall Judge Nothing That Occurs, the artist’s archive of 35 mm Ektachrome images are presented alongside journal entries and recollections from a host of artistic and cultural figures. It offers a unique document of what Harris has described as “ephemeral moments and emblematic figures shot in the 1980s and ’90s, against a backdrop of seismic shifts in the art world, the emergence of multiculturalism, the second wave of AIDS activism, and incipient globalization.”As a young artist experimenting with installation, performance, and collage at the time, Harris obsessively photographed his friends, lovers, and individuals who either were, or would become, figures of influence, such as Marlon Riggs, Cornel West, bell hooks, Stuart Hall, Klaus Biesenbach, Nan Goldin, Catherine Opie, Glenn Ligon, and others. The images record the confluence of multiple international communities―gathering points for the exchange of ideas and the development of theoretical positions on art and culture that continue to resonate to this day. Together, these photographs and the journals not only sketch a personal history of a unique time of importance to contemporary art, but also show the development and shaping of Harris’s eye and influences as an artist.

"The question for me is how can the human mind occur in the physical universe. We now know that the world is governed by physics. We now understand the way biology nestles comfortably within that. The issue is how will the mind do that as well."--Allen Newell, December 4, 1991, Carnegie Mellon University The argument John Anderson gives in this book was inspired by the passage above, from the last lecture by one of the pioneers of cognitive science. Newell describes what, for him, is the pivotal question of scientific inquiry, and Anderson gives an answer that is emerging from the study of brain and behavior.Humans share the same basic cognitive architecture with all primates, but they have evolved abilities to exercise abstract control over cognition and process more complex relational patterns. The human cognitive architecture consists of a set of largely independent modules associated with different brain regions. In this book, Anderson discusses in detail how these various modules can combine to produce behaviors as varied as driving a car and solving an algebraic equation, but focuses principally on two of the modules: the declarative and procedural. The declarative module involves a memory system that, moment by moment, attempts to give each person the most appropriate possible window into his or her past. The procedural module involves a central system that strives to develop a set of productions that will enable the most adaptive response from any state of the modules. Newell argued that the answer to his question must take the form of a cognitive architecture, and Anderson organizes his answer around the ACT-R architecture, but broadens it by bringing in research from all areas of cognitive science, including how recent work in brain imaging maps onto the cognitive architecture.

"The question for me is how can the human mind occur in the physical universe. We now know that the world is governed by physics. We now understand the way biology nestles comfortably within that. The issue is how will the mind do that as well."--Allen Newell, December 4, 1991, Carnegie Mellon University The argument John Anderson gives in this book was inspired by the passage above, from the last lecture by one of the pioneers of cognitive science. Newell describes what, for him, is the pivotal question of scientific inquiry, and Anderson gives an answer that is emerging from the study of brain and behavior.Humans share the same basic cognitive architecture with all primates, but they have evolved abilities to exercise abstract control over cognition and process more complex relational patterns. The human cognitive architecture consists of a set of largely independent modules associated with different brain regions. In this book, Anderson discusses in detail how these various modules can combine to produce behaviors as varied as driving a car and solving an algebraic equation, but focuses principally on two of the modules: the declarative and procedural. The declarative module involves a memory system that, moment by moment, attempts to give each person the most appropriate possible window into his or her past. The procedural module involves a central system that strives to develop a set of productions that will enable the most adaptive response from any state of the modules. Newell argued that the answer to his question must take the form of a cognitive architecture, and Anderson organizes his answer around the ACT-R architecture, but broadens it by bringing in research from all areas of cognitive science, including how recent work in brain imaging maps onto the cognitive architecture.

We all need transformations at different points in our lives to reach our full potential. My mission in this book is to illuminate your path to reach lasting change. I want to inspire you and to transform your life for the rest of your life. Most people are scared of being uncomfortable during the transition from our routines to new opportunities. I call this the in-between time. If you can get past this in-between time, you can accomplish change successfully. I want you to finish this and be a better person forever. This book is about giving you the tools—and a road map—to make life transformations. In doing so, I reflect back on the changes that have propelled me in my life. They carried me from the streets of New Jersey to a championship football experience, two degrees at Notre Dame, a law degree in Kentucky, and then to my current role as CEO of the Wernle Youth & Family Treatment Center in Richmond, Indiana. The common denominators to those transformations are numerous: determination, sacrifice, and support. Spirituality is at the forefront of them all.

Throughout the late 1980s and early 1990s, a radical cultural scene emerged in cities across the globe, finding expression in the galleries, nightclubs, and bedrooms of New York, London, Los Angeles, and Rome. In Lyle Ashton Harris: Today I Shall Judge Nothing That Occurs, the artist’s archive of 35 mm Ektachrome images are presented alongside journal entries and recollections from a host of artistic and cultural figures. It offers a unique document of what Harris has described as “ephemeral moments and emblematic figures shot in the 1980s and ’90s, against a backdrop of seismic shifts in the art world, the emergence of multiculturalism, the second wave of AIDS activism, and incipient globalization.”As a young artist experimenting with installation, performance, and collage at the time, Harris obsessively photographed his friends, lovers, and individuals who either were, or would become, figures of influence, such as Marlon Riggs, Cornel West, bell hooks, Stuart Hall, Klaus Biesenbach, Nan Goldin, Catherine Opie, Glenn Ligon, and others. The images record the confluence of multiple international communities―gathering points for the exchange of ideas and the development of theoretical positions on art and culture that continue to resonate to this day. Together, these photographs and the journals not only sketch a personal history of a unique time of importance to contemporary art, but also show the development and shaping of Harris’s eye and influences as an artist.

A digital copy of "How Can The Human Mind Occur In..." by Anderson. Download is immediately available upon purchase!

A digital copy of "Crime And Corruption In Organizations: Why It Occurs And What To Do Abo" by Tomlinson. Download is immediately available upon purchase!

A digital copy of "Crime And Corruption In Organizations: Why It Occurs And What To Do Abo" by Tomlinson. Download is immediately available upon purchase!

8,000 key words from the KJV Bible, with references to the passages where they occur.

In the wake of rejection, abuse, gossip or betrayal, "Forgive and forget" or "Christians aren't perfect, just forgiven" doesn't make the hurt go away.No one expects the church to be perfect. But we do think that God's family should treat us with more kindness and compassion than the rest of the world does. Because our hopes for the church are great, the disappointment we feel when the church fails to live up to its promise is devastating.Wounds caused by strangers are painful enough. Injuries inflicted by people we count as friends are crushing. Yet the wounds we receive at the hands of fellow Christians cause a wasting sickness of the soul. Left unchecked and unhealed, they affect how we view ourselves, how we relate to other Christians even how we relate to God.Drawing from the volumes of letters he and co-author David Johnson received in response to their book The Subtle Power of Spiritual Abuse, Jeff VanVonderen looks at:why hurts in the church are so debilitating.what a welcoming, healing church should look like.how anyone who feels let down by God's people can move past the pain and establish biblical relationships in a healthy church.Has a fellow Christian let you down? You can rise above the disappointment.