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It is not only for his own sake that Gilles Deleuze, along with Félix Guattari, insists that philosophy is the creation of concepts. This definition of philosophy is itself a concept and, as such, one of Deleuze and Guattari's major contributions to the field. It is no simple platitude, for the creation of a concept is a complicated endeavor. There is movement in a concept, and to think philosophically, in the way Deleuze proposes, is to move with it-not to bring it to a halt, but to ride it. Moreover, to make a contribution to philosophy is not to complete a concept, but to set it in motion, that it may continue its mutations in the future. It would seem that a most faithful engagement with Deleuze's thought would be one that is itself conceptually creative, one that does more than observe and explicate or contextualize one or another of his philosophical lines of flight. The creation of concepts is ongoing and open, and it is a task that Deleuze urges all who would "do philosophy" to take up; he himself invites those who read him to think with and beyond him, more so than about and according to him

Given sensory inputs from a hidden environmental cause x, the resulting content of our phenomenal experience sometimes contradicts our best cognitive hypothesis about x or even a justified true belief about it. An even more problematic case is a specific subset of this phenomenon: when two competing perceptual hypotheses are represented as equally likely causes of the sensory input (i.e., when there is ambiguity) and the winning perceptual conjecture is the one that, from the perspective of abstract thought, has the lowest prior probability or we simply know to be false (e.g., seeing a mountain in the moon surface in spite of knowing it is a crater). Cognitive scientists, regardless of the specific way they conceive the architecture of the mind, would hardly deny that, in at least a few cases, a crucial cognitive information fails at determining perceptual experience.

The importance of philosophy in research and education cannot be overemphasised. As Ayer (1972:65) argues, the function of philosophy is wholly critical. It tests the validity of our scientific hypotheses and everyday assumptions. When educationists and researchers draw on philosophy to analyse educational matters, they are called upon to be critical of their practice. Enslin (1993:3) also argues that philosophy is important for the understanding of educational issues, more especially because education has always been a complex and contested concept. It may be for these reasons that there has been an advocacy for philosophy of education as a discipline. Waghid (2005:126) defends philosophy of education against the charge of "being too theoretical and failing to be responsive to practical situations in universities and schools". He argues that philosophy of education does not simply involve abstract theories, but facilitates "practical" action such as "compassionate imagination - an aspect of human action which can help us counteract claims that the philosophy of education is simply academic jargon reflecting esoteric, incomprehensible theorising" (Waghid, 2005:126)

John Dewey, the great American pragmatist, and Maurice Merleau-Ponty, who Paul Ricoeur described as "the greatest of the French phenomenologists," share remarkably similar views of experience and approaches to philosophy despite emerging from different traditions.1 These similarities appear even more striking when we recognize how little dialogue these two traditions had with each other. In their philosophies, both Dewey and Merleau-Ponty were attempting to articulate a more faithful account of experience than what had preceded them, and thus were responding to the artificial descriptions of experience given by British empiricists. Dewey and Merleau-Ponty were both dialectical thinkers who were greatly indebted to Hegel (particularly Dewey), though both drifted away from absolute idealism and began to root their philosophies in lived experience. They were both critical of Cartesian dualism, in all its lingering forms in modern philosophy, and sought to redefine the relationship between subject and world. Furthermore, both shared affinities with each other's traditions, with Dewey's approach to understanding experience verging on phenomenology, while Merleau-Ponty's descriptions of our prereflective understanding and engagement with the world resembled elements of pragmatism.

Wilfrid Sellars's work has recently gained prominence in the work of analytic philosophers who are concerned with offering a particular account of the relationship between mind, language, and world. This "particular account" focuses on Sellars's commitment to a normative conception of language and thought that turns on understanding linguistic rules and rule-following as concepts inherently bound to standards of correctness relating to patterns of behavior. Sellars's contemporary influence is not limited to the topic of normativity; his critique of the given, his invocation of "the space of reasons", and his functional role semantics have all been subject to lengthy discussions in the secondary literature. Despite the prominence of Sellars's work in contemporary scholarship, little to no attention has been paid to Sellars in scholarship pertaining to the history of analytic philosophy. In fact, little effort has been made to offer a historically sensitive, developmental account of Sellars's philosophical thought in general.

Political philosophy is rooted in moral philosophy, where prescriptions of right action for theindividual are amplified to prescriptions of right action for state and in standard political philosophythe ethical base is typically provided by Kantianism or Utilitarianism(Metz, 2009, p. 335). Thischapter aims to describe and defend a theory of right action implicit in ubuntu, with the intentionthat this can be used as the premise for an African political philosophy - the task of subsequentchapters. In describing an ubuntu ethic, the aim is not to uncover the 'most true' account of ubuntu

I shall investigate the natural philosophy of the graduation theses of the Scottish universities in the first half of the seventeenth century. I shall seek to prove that the natural philosophy of the Scottish universities can be defined as 'Eclectic Scotistic Reformed Scholasticism'. The focus will be on two concepts of general physics: prime matter and movement. These concepts are fundamental to the understanding of Scholastic natural philosophy and its relation to early modern philosophy and science. My primary focus will be on the former aspect.

Throughout philosophical history, philosophers have employed the notion of 'tragedy' in order to question the limits of their practice. At times tragedy is called upon to raise themes that philosophy tends to overlook, such as suffering, loss, and death. At other times tragedy is used more radically; to identify the tendency of philosophy to transgress the limits of the knowable. Some philosophers employ tragedy as a non-cognitive 'idea' (if such a thing is possible) with which to disrupt the conceptual boundaries between individual autonomy and the shared dimensions of ethical life. Others evoke tragedy in order to explore the creativity of artistic genius and the capacity of human thought to bring new form into being

Mindfulness-based interventions involve a wide range of practices - both meditational and psychological. Western psychology put forward the concept of mindfulness which had a history of over 2500 years in eastern traditions. Brown, Ryan, and Creswell (2007) stated that mindfulness is receptive attention experienced at the present moment and a construct involving two qualities- trait and state. The former means the qualities that are stable across time, and the latter signifies the differences induced by the practice which do not remain over time. The attention improvement in mindfulness practice and attention deficits in ADHD, their consequent overlap in the therapy made the researchers more focused on the studies related to mindfulness-based therapies.

The main purpose of this research was provided an imperative framework depicting how sports PST decipher in to improvement within-practice and competitive performance by showing athletes' levels. Secondly; investigated a revolutionary attempt made by the inquiry to attributed psychological skills training levels in age, sex,sport types,playing posititons or enents and score rank group factors in between team and individual athletes to infer the intended study area across Ethiopia. This research design was descriptive and treated both qualitative and quantitative study methodologies. In terms of sample sources distribution the focused areas of the study were from team sports (Football), and individual sports (Athletics events), and were developed by mixed sampling techniques.The Statistical Package for the Social Sciences (SPSS) version 16.0 and descriptive statistics method were developed. The two standardized PST assessment scale questionnaires were Illinois competition anxiety test and sport motivational scale (SMS28). Independent Samples Test, Chi -Square of Cross Tabulation, Anova, and a Pearson Correlation Analysis tools were applied. Based on the tool of chi-square test output in competitive anxieties in general there was no significant relationships between male and female football players. Founded from the independent samples Test output in motivations in broadly there were no significant differences between team and individual athletes. Extrinsically team athletes (M = 3.23) and individual athletes (M = 3.20), t (493) = -.423, p = .672. And amotivation, team athletes (M = 2.68) had low than individual athletes (M = 2.75), t (493) = -.624, p = .533. Generally, the researcher founded that both Ethiopian sport types' athletes were highly competitive anxious (cognitive and somatic state anxiety) and low self confidence. And as measured in different statistical tools broadly the sport motivation PST levels results directed us to conclude both Ethiopian team and individual sports type athletes were under low intrinsic motives and high in both extrinsic motivation and amotivation in 2016/17 competition season

Volleyball is a sport that involves a number of distinct training and conditioning considerations. As with sports such as cricket, running, owe pitch Softball, any healthy person can participate in a game of volleyball. It is generally safe, being a sport played in a regimented fashion with a limited number of contacts permitted with the ball when delivered across the net, with no physical contact permitted between the participants. It is not necessarily physically demanding in terms of exertion, as there are significant rest intervals between each point scored in a game. Volleyball shares similarities with softball and cricket on another level. To succeed as a volleyball player in elite competition, the athlete must develop a wide range of physical skills. The ideal volleyball player is often tall and very physically limber. All players, irrespective of their height, will be agile, possessed of explosive leaping ability, a superior vertical jump, and balance. Volleyball players invariably possess outstanding reaction time and hand-eye co-ordination.

"Marriages are made in heaven", is an adage widely used with a content of belief in it. Nevertheless we see immense relevance attached over a period, parents and family as a whole gets alarmed over marriageable age, Sundays gain unduly importance and they scuttle to approach available means such as marriage bureaus and matchmakers which reason why these professional agencies spring up like mushroom. Misalliances and divorce rates attain gossip value from neighbourhood to considerable spaces at newspapers as well.