Written by the refugees themselves, this highly original anthology of Palestinians forced to live outside their homeland brings together stories of what it means to be exiled, reflections on the events that led to being displaced, and the raw experience of daily life in a camp. The 11 lives given voice here are unique, each an expression of the myriad displacements that war and occupation have forced upon Palestinians since the Nakba of 1948. At the same time, they form a collective testament of a people driven from their homes and land by colonial occupation. Each story is singular; and each tells the story of all Palestinians. As Edward Said argued in 1984, the object of Israel's colonial warfare is not only material-seeking to minimise Palestinian existence as such-but is also a narrative project that aims to obliterate Palestinian history "as possessed of a coherent narrative direction pointed towards self-determination." In these pages, Palestinian refugees narrate their own histories. The product of a creative-writing workshop organized by the Institute for Palestine Studies in Lebanon, 11 Lives tells of children's adventures in the alleyways of refugee camps, of teenage martyrs and ghosts next-door, of an UNRWA teacher's dismay at the shallowness of her colleagues, and of the love, labour, and land that form the threads of a red keffiyeh. What unites these 11 stories is "the inadmissible existence of the Palestinian people" highlighted by Said. Their words persist, as one contributor writes, "between the Nakba and the Naksa, throughout defeats and massacres, love affairs and revolutions." The stories of Palestinians in exile are also open-ended, and will continue to reverberate across borders until Palestine is free. With contributions by: Nadia Fahed, Intisar Hajaj, Yafa Talal El-Masri, Youssef Naanaa, Ruba Rahme, Hanin Mohammad Rashid, Mira Sidawi, Wedad Taha, Salem Yassin, Taha Younis, Mahmoud Mohammad Zeidan Co-published with the Institute of Palestine Studies.

Scientists cannot devise theories, construct models, propose explanations, make predictions, or even carry out observations, without first classifying their subject matter. The goal of scientific taxonomy is to come up with classification schemes that conform to nature's own. Another way of putting this is that science aims to devise categories that correspond to 'natural kinds.' The interest in ascertaining the real kinds of things in nature is as old as philosophy itself, but it takes on a different guise when one adopts a naturalist stance in philosophy, that is when one looks closely at scientific practice and takes it as a guide for identifying natural kinds and investigating their general features. This Element surveys existing philosophical accounts of natural kinds, defends a naturalist alternative, and applies it to case studies in a diverse set of sciences. This title is also available as Open Access on Cambridge Core.

The notion of 'natural kinds' has been central to contemporary discussions of metaphysics and philosophy of science. Although explicitly articulated by nineteenth-century philosophers like Mill, Whewell and Venn, it has a much older history dating back to Plato and Aristotle. In recent years, essentialism has been the dominant account of natural kinds among philosophers, but the essentialist view has encountered resistance, especially among naturalist metaphysicians and philosophers of science. Informed by detailed examination of classification in the natural and social sciences, this book argues against essentialism and for a naturalist account of natural kinds. By looking at case studies drawn from diverse scientific disciplines, from fluid mechanics to virology and polymer science to psychiatry, the author argues that natural kinds are nodes in causal networks. On the basis of this account, he maintains that there can be natural kinds in the social sciences as well as the natural sciences.

The search for the 'furniture of the mind' has acquired added impetus with the rise of new technologies to study the brain and identify its main structures and processes. Philosophers and scientists are increasingly concerned to understand the ways in which psychological functions relate to brain structures. Meanwhile, the taxonomic practices of cognitive scientists are coming under increased scrutiny, as researchers ask which of them identify the real kinds of cognition and which are mere vestiges of folk psychology. Muhammad Ali Khalidi present a naturalistic account of 'real kinds' to validate some central taxonomic categories in the cognitive domain, including concepts, episodic memory, innateness, domain specificity, and cognitive bias. He argues that cognitive kinds are often individuated relationally, with reference to the environment and etiology of the thinking subject, whereas neural kinds tend to be individuated intrinsically, resulting in crosscutting relationships among cognitive and neural categories.

The notion of 'natural kinds' has been central to contemporary discussions of metaphysics and philosophy of science. Although explicitly articulated by nineteenth-century philosophers like Mill, Whewell and Venn, it has a much older history dating back to Plato and Aristotle. In recent years, essentialism has been the dominant account of natural kinds among philosophers, but the essentialist view has encountered resistance, especially among naturalist metaphysicians and philosophers of science. Informed by detailed examination of classification in the natural and social sciences, this book argues against essentialism and for a naturalist account of natural kinds. By looking at case studies drawn from diverse scientific disciplines, from fluid mechanics to virology and polymer science to psychiatry, the author argues that natural kinds are nodes in causal networks. On the basis of this account, he maintains that there can be natural kinds in the social sciences as well as the natural sciences.

Philosophy in the Islamic world emerged in the ninth century and continued to flourish into the fourteenth century. It was strongly influenced by Greek thought, but Islamic philosophers also developed an original philosophical culture of their own, which had a considerable impact on the subsequent course of Western philosophy. This volume offers new translations of philosophical writings by Farabi, Ibn Sina (Avicenna), Ghazali, Ibn Tufayl, and Ibn Rushd (Averroes). All of the texts presented here were very influential and invite comparison with later works in the Western tradition. They focus on metaphysics and epistemology but also contribute to broader debates concerning the conception of God, the nature of religion, the place of humanity in the universe, and the limits of human reason. A historical and philosophical introduction sets the writings in context and traces their preoccupations and their achievement.

Philosophy in the Islamic world emerged in the ninth century and continued to flourish into the fourteenth century. It was strongly influenced by Greek thought, but Islamic philosophers also developed an original philosophical culture of their own, which had a considerable impact on the subsequent course of Western philosophy. This volume offers new translations of philosophical writings by Farabi, Ibn Sina (Avicenna), Ghazali, Ibn Tufayl, and Ibn Rushd (Averroes). All of the texts presented here were very influential and invite comparison with later works in the Western tradition. They focus on metaphysics and epistemology but also contribute to broader debates concerning the conception of God, the nature of religion, the place of humanity in the universe, and the limits of human reason. A historical and philosophical introduction sets the writings in context and traces their preoccupations and their achievement.