If you have a debt issue or credit card issue, start dealing with it. If you have a tax issue, don't just say, 'I'm not going to file.' There are ways to deal with these things, but you must communicate with your creditors, whether it's a credit card company or tax department.
I have made some headway in addressing these questions, however, and succeeded in explaining how it is that the category of knowledge might play an important role in empirical theories. To the extent that talk of knowledge can be shown to play an explanatory role in such theories, the analogy I wish to make with paradigm natural kinds such as acids and aluminum starts to make a good deal of sense. This is, of course, connected with the issue of the role of intuitions in philosophy.
What we need to do, however, is figure out what our best available theories of the mind suggest about epistemological issues, while we recognise that we may need to change our views on these questions as new evidence comes in.
The fact that we have been able to develop a successful science, which issues in ever more accurate predictions and broader explanations, is the real ground for confidence that we are in a position to gain knowledge of the world around us. At the same time, one might ask how it is that the cognitive equipment we have came about, and here, no doubt, our evolutionary origins are relevant.
When you take comprehensive, then we're dealing with certain issues like full citizenship ... And whatever else we disagree on, I think we would agree on that that's a more toxic and contentious issue, granting full amnesty.
The most pressing and significant problems in the global economy are unsustainable structural issues with regard to the E.U. - fiscal deficits and the structure of the E.U. itself.
State violence cannot be defined simply as a political issue but also as a pedagogical issue that wages violence against the minds, desires, bodies and identities of young people as part of the reconfiguration of the social state into the punishing state.
At the start of the second decade of the 21st century, young people all over the world are demonstrating against a variety of issues ranging from economic injustice and massive inequality to drastic cuts in education and public services. These demonstrations have and currently are being met with state-sanctioned violence and an almost pathological refusal to hear their demands.
What is invaluable about Angela Davis work is that she does not limit her politics to issues removed from broader social considerations, but connects every aspect of her scholarship and public interventions to what the contours of a truly democratic society might look like.
The nature of the issues facing U.S. students is a bit more complicated in the U.S. because the assault on the social state, until recently, has been more incremental [i.e. the stripping of public services and so forth], whereas in Britain with the rise of the conservative-liberal government, it was immediate and bold in its assault on the social state and higher education.
We need to educate students to be critical agents, to learn how to take risks, engage in thoughtful dialogue, and taking on the crucial issue what it means to be socially responsible.
Of course, there are also faculty who are discouraged from speaking critically about social issues because of the increasing assumption in American society that any form of critique which calls official power into question is somehow un-American. This absurd attempt to define any critique of official power as unpatriotic has a chilling effect on faculty, especially when such views and the names of the people to whom they are ascribed are widely disseminated in right-wing and dominant media outlets.
The issue of who gets to define the future, own the nation's wealth, shape the parameters of the social state, control the globe's resources, and create a formative culture for producing engaged and socially responsible citizens is no longer a rhetorical issue, but offers up new categories for defining how matters of representations, education, economic justice, and politics are to be defined and fought over. At stake here is the need for both a language of critique and possibility.
I do not criticize people who take a public stand on human rights issues. I express my respect for them. But some people are more influential without a public confrontation.
The defining issue is that the government in Taiwan was considered to be the government of all of China, and the authorities in Beijing were not recognized as a government of China. So Taiwan was the residuary for all of China.
Competing pressures tempt one to believe that an issue deferred is a problem avoided; more often it is a crisis invited.
Taiwan will probably not declare independence. The question isn't independence. The issue is whether Taiwan will declare itself as a sovereign separate state. That will start a huge crisis if that happens.
Realism in foreign policy means careful consideration of all aspects pertinent to the issue, before taking a decision. This is the only way you can move from where you are to someplace else.
I believe that there is a whole set of issues in the world - environment, proliferation, energy, cyberspace - that can only be dealt with on a global basis. The traditional patterns of national rivalry and national competition are not suitable for those cases.
I came to Mozambique in 1986, when I first became involved with Teatro Avenida - a theatre company that stages plays concerned with political and social issues.
The environmental community has an opportunity to create and leverage partnerships with the development community on social issues, rather than trying to develop new expertise of its own.
Between Twitter and Facebook I have nearly 70,000 followers, so my colleagues receive the responses. They show some of them to me, and I am always interested to read what people have to say. I filter all the information that reaches me, from letters in the newspaper, to conversations. There are many influences that shape my decisions, and often people on Twitter are thinking along the same lines as I do on an issue.
The wise fools who sit in the high places of justice fail to see that in revolutionary times vital issues are settled not by statutes, decrees and authorities, but in spite if them.
New Zealand's been pretty quiet on human rights issues, which we will be taking rather more interest in, and in international labor issues.
Health and education are always issues.
