Showing posts with label Timothy Chambers Hartford. Show all posts
Showing posts with label Timothy Chambers Hartford. Show all posts

Thursday, December 15, 2016

Timothy Chambers, Review of Teaching Plato In Palestine, By Carlos Fraenkel

Timothy Chambers, Review of Teaching Plato In Palestine

In: Teaching Philosophy (December 2016), pages 531-534. A pair of basic questions inspires Carlos Fraenkel's book: 1) "Can doing philosophy be useful outside the confines of academia?" 2) "Can philosophy help turn tensions that arise from diversity into a 'culture of constructive debate'?" This review sketches Fraenkel's project. Carlos Fraenkel

  https://www.scribd.com/document/341426588/Timothy-Chambers-Review-of-Teaching-Plato-In-Palestine-By-Carlos-Fraenkel

Tuesday, December 15, 2015

Timothy Chambers, Review of Science and the World, By Jeffrey E. Foss

Timothy Chambers, Review of Science and the World, By Jeffrey E. Foss

 Even a cursory review of the literature brings to light scores of articles treating the topic of “student relativism,” including several essays appearing in this journal.1 Not surprisingly, several commentators sense that student relativism finds a partial source in a thesis we might dub student positivism: the view, roughly, that “scientific knowledge . . . is the only valid knowledge.” (524) Stephen Satris, for instance, describes encountering a “typical student reaction . . . that while scientific facts (which can be proven) might be an exception, everything else—opinions, views, feelings, values, lifestyle, ideals, activities, religion, taste—is after all relative”; Richard Momeyer notes a similar student distinction between “those quantitative, ‘scientific’ areas of inquiry in which real knowledge is attainable (‘facts’), and those fields of inquiry not yet blessed by scientific method, such as philosophy, where all is a matter of (subjective) non-confirmable opinion.”2 If, as these authors suggest, a reflexive student relativism partially results from a simplistic view of the natural sciences, then this provides one strong motivation for texts which aim to provide, as does this anthology, “a philosophical introduction to science . . . ready-to-read by the average freshman straight out of high school.” (xiii) Foss has gone to great lengths in his effort to make this text so-“ready-to-read” by newcomers to academic philosophy.

  https://www.scribd.com/document/294239408/Timothy-Chambers-Review-of-Science-and-the-World-By-Jeffrey-E-Foss

Sunday, January 22, 2012

Timothy Chambers "Habits Trump Resolve: Downhill Always Easier"


 
 
Habits Trump Resolve: Downhill Always Easier
By: TIMOTHY CHAMBERS 
January 22, 2012

Just after New Year's, I did a bit of informal research. While the statistics vary by source, one conclusion rang clearly: Before long, most of us who made resolutions for 2012 will lapse back into our old ways, and end up feeling no newer than we did in 2011. It goes to show what a challenge "making a change" can be.

 https://www.scribd.com/document/84191071/Habits-Trump-Resolve-Downhill-Always-Easier

Wednesday, December 15, 2010

Timothy Chambers, "Ethics and Integrity" [letter] 2010

(Winter 2010)
  ETHICS AND INTEGRITY The issues pursued in Professor Sternberg’s thought-provoking article (“Liars, Cheats, & Scoundrels … and What to Do About Them,” Fall 2009)—how we might sharpen students’ ability to “apply abstract ethical principles in real life”—are both a timely and timeless concern. I was most riveted by Dr. Sternberg’s account of (falsely) telling his students that he’d “double dipped” by billing twice for reimbursement on a single set of expenses. He then “waited for the firestorm … [that] didn’t happen.”
Why didn’t it? The silent students in Sternberg’s seminar fell into two types. The first did not recognize any moral issue. However, the problem isn’t with these students’ ethical reasoning skills but with their bedrock moral endowments.
The students who did recognize the moral problem lacked the conviction to raise their voices in protest. These students’ deficit lies not in their ethical reasoning skills but in their store of courage. Courage isn’t a virtue likely to be enhanced by classroom discussion.
Immanuel Kant declared that two things “fill the mind with ever new and increasing wonder and awe: the starry heavens above and the moral law within.” It required revolutions in physics before we could engineer probes to touch the face of the former. I’m inclined to think that changing the face of the latter might also call for revolutions in psychology—and pedagogy.
TIMOTHY CHAMBERS, G95
ADJUNCT FACULTY IN PHILOSOPHY
UNIVERSITY OF HARTFORD
 

Tuesday, September 1, 2009

Review of George Yancy, Black Bodies, White Gazes: The Continuing Significance of Race

 
by 
 (Goodreads Author)




Wednesday, December 24, 2008

Timothy Chambers: Important lessons for kids in hard facts about Santa

Timothy Chambers: Important lessons for kids in hard facts about Santa

Good not always rewarded in harsh light of real world
Published  

 https://www.chron.com/opinion/outlook/article/Timothy-Chambers-Important-lessons-for-kids-in-1775423.php

Saturday, December 1, 2007

How Doctors Think [Letter] by Timothy Chambers

 

How Doctors Think

Dr. Jerome Groopman ’72, ’76 P&S’ excellent essay, “Flesh-and-Blood Decision-Making” (July/August), highlights a perennial irony: Life is understood backward, but must be lived forward.
Since life is understood backward, classroom lectures overflow with the benefits of hindsight. Thus we peruse case studies that presuppose omniscience, armed with theories presuming omnipotence. But life is lived forward, with all the imperfections that implies. To face a crisis in real time involves limited powers and a shadowy grasp of the facts.
Given such constraints, what else can we do but deploy “heuristics,” which can flexibly adapt as further facts come to light?
While Groopman’s essay focuses on the medical classroom’s inability to impart real-time medical judgment, I wonder whether this might apply more generally — for starters, to ethics, government and business. Even the riverboat pilot, as Mark Twain observed, needs more than mere memory: “There are two higher qualities which [the pilot] must also have. [The pilot] must have good and quick judgment and decision, and a cool, calm courage that no peril can shake (Life on the Mississippi, 1883).”
By illustrating the difference between classroom instruction and real-time decision-making, Groopman offers not just a portrait of medicine but a picture of the human condition.
Timothy Chambers
Department of Philosophy
University of Hartford (Conn.)

Timothy Chambers, "My Friend Was A Poem"

Timothy Chambers, "My Friend Was A Poem"

 https://www.scribd.com/document/683182/Timothy-Chambers-My-Friend-Was-A-Poem

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Saturday, June 2, 2007

Timothy Chambers, "Nature, Nurture? How About Both?" [letter] (2007)

NATURE, NURTURE? HOW ABOUT BOTH?

THE HARTFORD COURANTJune 2, 2007
As one who as co-authored articles in neuroscience, I was fascinated by the front-page story on the brain's role in our abilities to empathize and moralize [May 29, "We Can't Help But Do Good"]. But as one who has also written about ethics, I worry that the philosophical conclusions the article draws are hasty and flawed. Two of these conclusions merit particular attention.
Because "morality arises from basic brain activities," we're told, our values are "not 'handed down' by philosophers and clergy, but 'handed up' [as] an outgrowth of our brain's basic tendencies." But this ignores another, equally scientific, fact: A child who is raised in chaotic, valueless surroundings will, far more often than not, grow up to bear a pathological lack of conscience.
For this reason, it's best to view nature and nurture as partners, not rivals, in crafting the adult moral faculties we take for granted.
Nature indeed "hands up" a brain that is amazingly receptive to learning values. But then it's necessary for the environment -- in the form of conscientious parents and mentors -- to "hand down" the specific values to that receptive brain. Otherwise, like a seeded field that lacks hands to tend it, the brain's ethical potential will fail to achieve fruition.
Another "troubling question," according to the article, is that neuroscience reduces "morality and immorality to brain chemistry -- rather than free will," and that this "might diminish the importance of personal responsibility."
A little reflection shows why this is an overreaction. We've long known that our capacity to use language is ingrained in various brain centers. Does this mean that we use language robotically? Does it mean that I have no choice over the words I'm writing now, or would lack responsibility if my words were libelous? Clearly not. But if brain-based language centers don't threaten our free use of language, it's unclear why brain-based ethical centers should threaten free will, either.
Beneath both of these errors, I imagine, lies a more general worry: that if we can scientifically explain our astonishing human abilities, then this somehow makes those abilities less astonishing. I disagree. After all, embryologists have come a long way toward describing how a zygote becomes a full-term infant. Does that make childbirth any less of a miracle? I think not.
Timothy Chambers
West Hartford
The writer teaches philosophy at the University of Hartford.