Charles Murray describes himself as a libertarian, most notably in his short book, What it Means to be a Libertarian. He might more accurately have described himself as having libertarian tendencies. My reading of Simple Justice is that the views it espouses are far more traditionalist than libertarian. Neither traditionalist state-retribution nor modernist state-leniency is libertarian. Nor does either provide as just or efficient a response to crime as does libertarian restitution, including restitutive retribution. Here, I shall respond directly only (...) to Murray's views, rather than also deal with state-leniency. This is because I accept Murray's thesis, without endorsing his specific arguments for it, that state-leniency is disastrous as a response to crimes against persons and their justly acquired property. (shrink)

This book has many arguments doing an excellent job of dismantling the positions of those who would have the state do considerably more than defend the national realm. Thus far, it is hard for me to fault it—which is more difficult when one is already in agreement: the ideologically opposed can often provide more useful criticisms. But, as the book‟s title indicates, it does not go all the way to anarcho-liberalism (in fact, it does not even fully embody certain basic (...) tenets of classical liberalism). And as its criticisms of anarcho-liberalism—or private-property anarchy—are those to which I am ideologically opposed, I shall mainly concentrate on those. (shrink)

I argue that Social Trinitarians can and should conceive of God as a group person. They can by drawing on recent theories of group agency realism that show how groups can be not just agents but persons distinct from their members – albeit, I argue, persons of a different kind. They should because the resultant novel view of the Trinity – that God is three ‘intrinsicist’ persons in one ‘functional’ person – is theologically sound, effectively counters the most trenchant criticisms (...) of Social Trinitarianism, and enjoys independent theological support from the biblical notion of ‘corporate personality’. (shrink)

I explore the view that the imago Dei is essential to us as humans but accidental to us as persons. To image God is to resemble God, and resemblance comes in degrees. This has the straightforward—and perhaps disturbing—implication that we can be more or less human, and possibly cease to be human entirely. Hence, I call it the spectrum view. I argue that the spectrum view is complementary to the Biblical data, helps explain the empirical reality of horrendous evil, and (...) offers an elegant rapprochement between the traditional view of hell and its rivals. (shrink)

Many philosophers have appealed to the PSR in arguments for a being that exists a se, a being whose explanation is in itself. But what does it mean, exactly, for something to have its explanation ‘in itself’? Contemporary philosophers have said next to nothing about this, relying instead on phrases plucked from the accounts of various historical figures. In this article, I analyse five such accounts – those of Anselm, Aquinas, Descartes, Spinoza, and Leibniz – and argue that none are (...) satisfactory. Should we abandon or restrict the PSR, then? I think that would be hasty, for many reasons. I therefore consider the prospects of explaining everything, including God, given the constraints of certain features of good explanations, and conclude with several observations about future approaches. (shrink)

Would the existence of extraterrestrial intelligent life conflict in any way with Christian belief? We identify six areas of potential conflict. If there be no conflict in any of these areas—and we argue ultimately there is not—we are confident in declaring that there is no conflict, period. This conclusion underwrites the integrity of theological explorations into the existence of ETI, which has become a topic of increasing interest among theologians in recent years.

The question I wish to explore is this: Does idealism conflict with common sense? Unfortunately, the answer I give may seem like a rather banal one: It depends. What do we mean by ‘idealism’ and ‘common sense?’ I distinguish three main varieties of idealism: absolute idealism, Berkeleyan idealism, and dualistic idealism. After clarifying what is meant by common sense, I consider whether our three idealisms run afoul of it. The first does, but the latter two don’t. I conclude that while (...) Moore’s famous common sense critique is sound against external world skepticism, against Berkeleyan idealism and dualist idealism it is unavailing. (shrink)

Linda Zagzebski’s book on epistemic authority is an impressive and stimulating treatment of an important topic. 1 I admire the way she manages to combine imagination, originality and argumentative control. Her work has the further considerable merit of bringing analytic thinking and abstract theory to bear upon areas of concrete human concern, such as the attitudes one should have towards moral and religious authority. The book is stimulating in a way good philosophy should be -- provoking both disagreement and emulation. (...) I agree with much of what she says, and have been instructed by it, but it will be of more interest and relevance here if I concentrate upon areas of disagreement. Perhaps they are better seen as areas, at least some of them, where her emphases suggest a position that seems to me untenable, but that she may not really intend. In that event, I will be happy to have provoked a clarification or the dispelling of my misunderstanding. My focus will be upon problems in her account of communal authority and autonomy, especially with respect to religious and political authority. Here my worry is that she places too much trust in trust and not enough in what I call selective mistrust. (shrink)

This article is part of a For-Discussion-Section of Methods of Information in Medicine about the paper "Biomedical Informatics: We Are What We Publish", written by Peter L. Elkin, Steven H. Brown, and Graham Wright. It is introduced by an editorial. This article contains the combined commentaries invited to independently comment on the Elkin et al. paper. In subsequent issues the discussion can continue through letters to the editor.

Visual imagery is a form of sensory imagination, involving subjective experiences typically described as similar to perception, but which occur in the absence of corresponding external stimuli. We used the Activation Likelihood Estimation algorithm (ALE) to identify regions consistently activated by visual imagery across 40 neuroimaging studies, the first such meta-analysis. We also employed a recently developed multi-modal parcellation of the human brain to attribute stereotactic co-ordinates to one of 180 anatomical regions, the first time this approach has been combined (...) with the ALE algorithm. We identified a total 634 foci, based on measurements from 464 participants. Our overall comparison identified activation in the superior parietal lobule, particularly in the left hemisphere, consistent with the proposed ‘top-down’ role for this brain region in imagery. Inferior premotor areas and the inferior frontal sulcus were reliably activated, a finding consistent with the prominent semantic demands made by many visual imagery tasks. We observed bilateral activation in several areas associated with the integration of eye movements and visual information, including the supplementary and cingulate eye fields (SCEFs) and the frontal eye fields (FEFs), suggesting that enactive processes are important in visual imagery. V1 was typically activated during visual imagery, even when participants have their eyes closed, consistent with influential depictive theories of visual imagery. Temporal lobe activation was restricted to area PH and regions of the fusiform gyrus, adjacent to the fusiform face complex (FFC). These results provide a secure foundation for future work to characterise in greater detail the functional contributions of specific areas to visual imagery. (shrink)

A graph-theoretic account of logics is explored based on the general notion of m-graph (that is, a graph where each edge can have a finite sequence of nodes as source). Signatures, interpretation structures and deduction systems are seen as m-graphs. After defining a category freely generated by a m-graph, formulas and expressions in general can be seen as morphisms. Moreover, derivations involving rule instantiation are also morphisms. Soundness and completeness theorems are proved. As a consequence of the generality of the (...) approach our results apply to very different logics encompassing, among others, substructural logics as well as logics with nondeterministic semantics, and subsume all logics endowed with an algebraic semantics. (shrink)

Whenever science returns a confident and univocal answer to a question, Trumping Naturalism enjoins us to accept it. The majority of contemporary philosophers are sympathetic to this sort of position. Indeed, several have endorsed it or something very close to it. Arguments for Trumping Naturalism, however, are scant, the principal one being the Track Record Argument. The argument is based on the fact that in cases of conflict, science has a better track record than non-scientific forms of inquiry such as (...) philosophy. My chapter investigates this argument. I enumerate and assess several objections to the argument, from footling objections to stronger ones. My conclusion is that the Track Record Argument is not as strong as imagined. (shrink)

A brief article introducing *One True Logic*. The book argues that there is one correct foundational logic and that it is highly infinitary.

What are we to make of the cultural nonconformity of hardcore/punks? Is there any ethical value in the pursuit of cultural nonconformity? Distinct moral justifications can be teased from the lyrics of the hardcore/punk bands that we have grown up with and still love. The best explanation of what makes cultural nonconformity morally valuable, we believe, comes from John Stuart Mill: that it opens up new cultural space to oneself and to others, permitting "new and original experiments of living.".

It is not a particularly hard thing to want or seek explanations. In fact, explanations seem to be a large and natural part of our cognitive lives. Children ask why and how questions very early in development and seem genuinely to want some sort of answer, despite our often being poorly equipped to provide them at the appropriate level of sophistication and detail. We seek and receive explanations in every sphere of our adult lives, whether it be to understand why (...) a friendship has foundered, why a car will not start, or why ice expands when it freezes. Moreover, correctly or incorrectly, most of the time we think we know when we have or have not received a good explanation. There is a sense both that a given, successful explanation satisfies a cognitive need, and that a questionable or dubious explanation does not. There are also compelling intuitions about what make good explanations in terms of their form, that is, a sense of when they are structured correctly. (shrink)

In 2020, an international team of intercultural philosophers and African linguists created a multilinguistic game named Adinkra. This name refers to a medieval rooted symbolic language in Ghana that is actively used by the Akan and especially the Asante among them to communicate indirectly. The Akan is both the meta-ethnic name of the largest Ghanaian cultural-linguistic group of which the Asante is an Akan cultural subgroup and of a Central Tano language of which Asante-Twi is a dialect. The Adinkra symbols, (...) which have permeated Akan life and the arts, can be found e.g. on Asante royal staffs and gold weights. They are also loosely connected to Akan proverbs. The game Adinkra aims to enhance its players’ intercultural communicative, and moral philosophical understanding by matching Adinkra symbols with Akan proverbs. It was created for educational and therapeutical purposes. This article focusses on the rules, the making of Adinkra, its aims and objectives. The objective of this article is twofold. First, it focusses on the game itself. It elaborates on what its rules are and the content of the game. It also focusses on how playing the multilinguistic game, Adinkra can enhance intercultural understanding and communication. It, furthermore, concentrates on the results of a pilot reception study of this game in the Netherlands among intercultural groups of players. This study has proven that the Adinkra game stimulates creative thinking, engagement in dialogue and reflective ethical thinking. For this reason, the authors believe that it has a lot to contribute to intercultural educational programs with a focus on intercultural communication, philosophy and arts in both Africa and the global North. Finally, a section is devoted to the question of how the Adinkra game was developed and methodologically grounded in Gadamer’s playful hermeneutics, and the theories of the Wheel of the Intercultural Art of living and (African) Indigenous Religions. Secondly, the article focusses on the game’s oral-literary storytelling context and Akan moral ideas. It then throws the searchlight on the creative, therapeutic value and its potential to serve as a ‘cultural detox’. The authors and game makers think that being introduced to an African communitarian ethos hidden in the Adinkra symbols and Akan proverbs can help its players to develop a critical eye for the highly individualistic ethos of Western culture that, among others, is promoted by neoliberal thinking and praxis. The word praxis is used by the authors in the meaning found in educational contexts. Adinkra’s players are stimulated to reflect upon a different moral idea, which can change their mindset and put them into action to contribute to social awareness and societal change. (shrink)

As it is known, there is no rule satisfying Additivity in the complete domain of bankruptcy problems. This paper proposes a notion of partial Additivity in this context, to be called µ-additivity. We find that µ-additivity, together with two quite compelling axioms, anonymity and continuity, identify the Minimal Overlap rule, introduced by Neill (1982).

The article attempts to show how the dialog Charmides is a skillful and subtle response by Plato to the contradictions and challenges of his time and not, as one could assume, a fruitless search for a definition or a vain intellectual exercise. To do that, we’ll contextualize the dialog through a reconstruction of the historical and political conjuncture of the archaic and classical periods, using the notion of temperance (σωφροσύνη) as our guide.

Background If trials of therapeutic interventions are to serve society's interests, they must be of high methodological quality and must satisfy moral commitments to human subjects. The authors set out to develop a clinical - trials compendium in which standards for the ethical treatment of human subjects are integrated with standards for research methods. Methods The authors rank-ordered the world's nations and chose the 31 with >700 active trials as of 24 July 2008. Governmental and other authoritative entities of the (...) 31 countries were searched, and 1004 English-language documents containing ethical and/or methodological standards for clinical trials were identified. The authors extracted standards from 144 of those: 50 designated as ‘core’, 39 addressing trials of invasive procedures and a 5% sample of the remainder. As the integrating framework for the standards we developed a coherent taxonomy encompassing all elements of a trial's stages. Findings Review of the 144 documents yielded nearly 15 000 discrete standards. After duplicates were removed, 5903 substantive standards remained, distributed in the taxonomy as follows: initiation, 1401 standards, 8 divisions; design, 1869 standards, 16 divisions; conduct, 1473 standards, 8 divisions; analysing and reporting results, 997 standards, four divisions; and post-trial standards, 168 standards, 5 divisions. Conclusions The overwhelming number of source documents and standards uncovered in this study was not anticipated beforehand and confirms the extraordinary complexity of the clinical trials enterprise. This taxonomy of multinational ethical and methodological standards may help trialists and overseers improve the quality of clinical trials, particularly given the globalisation of clinical research. (shrink)

Recent research has relied on trolley-type sacrificial moral dilemmas to study utilitarian versus nonutili- tarian modes of moral decision-making. This research has generated important insights into people’s attitudes toward instrumental harm—that is, the sacrifice of an individual to save a greater number. But this approach also has serious limitations. Most notably, it ignores the positive, altruistic core of utilitarianism, which is characterized by impartial concern for the well-being of everyone, whether near or far. Here, we develop, refine, and validate a (...) new scale—the Oxford Utilitarianism Scale—to dissociate individual differences in the ‘negative’ (permissive attitude toward instrumental harm) and ‘positive’ (impartial concern for the greater good) dimensions of utilitarian thinking as manifested in the general population. We show that these are two independent dimensions of proto-utilitarian tendencies in the lay population, each exhibiting a distinct psychological profile. Empathic concern, identification with the whole of humanity, and concern for future generations were positively associated with impartial beneficence but negatively associated with instrumental harm; and although instrumental harm was associated with subclinical psychopathy, impartial beneficence was associated with higher religiosity. Importantly, although these two dimensions were independent in the lay population, they were closely associated in a sample of moral philosophers. Acknowledging this dissociation between the instrumental harm and impartial beneficence components of utilitarian thinking in ordinary people can clarify existing debates about the nature of moral psychology and its relation to moral philosophy as well as generate fruitful avenues for further research. (shrink)

This chapter describes the potential far‐reaching consequences of contemplative higher education for the fields of science and medicine.

Euclid’s Elements inspired a number of foundationalist accounts of mathematics, which dominated the epistemology of the discipline for many centuries in the West. Yet surprisingly little has been written by recent philosophers about this conception of mathematical knowledge. The great exception is Imre Lakatos, whose characterisation of the Euclidean Programme in the philosophy of mathematics counts as one of his central contributions. In this essay, we examine Lakatos’s account of the Euclidean Programme with a critical eye, and suggest an alternative (...) picture which builds on his work, but differs in a number of important respects. (shrink)

In mathematics, the deductive method reigns. Without proof, a claim remains unsolved, a mere conjecture, not something that can be simply assumed; when a proof is found, the problem is solved, it turns into a “result,” something that can be relied on. So mathematicians think. But is there more to mathematical justification than proof? -/- The answer is an emphatic yes, as I explain in this article. I argue that non-deductive justification is in fact pervasive in mathematics, and that it (...) is in good epistemic standing. (shrink)

In this paper I argue that composer John Cage’s so-called ‘silent piece’, 4’33”, is music. I first defend it against the charge that it does not involve the organization of sound, which has been taken to be a necessary feature of music. I then argue that 4’33” satisfies the only other condition that must be met for it to be music: it bears the right socio-historical connections to its predecessors within its tradition (Western art music). I argue further that one (...) cannot understand the organized sound condition and the socio-historical condition separately and that understanding their interaction has theoretical benefits—not least of which is providing a groundwork for a more culturally inclusive philosophy of music. Finally, I consider a number of outstanding questions concerning the content of the organized sound condition for Western art music in the wake of 4’33”. (shrink)

We can see mereology as a theory of parthood and topology as a theory of wholeness. How can these be combined to obtain a unified theory of parts and wholes? This paper examines various non-equivalent ways of pursuing this task, with specific reference to its relevance to spatio-temporal reasoning. In particular, three main strategies are compared: (i) mereology and topology as two independent (though mutually related) chapters; (ii) mereology as a general theory subsuming topology; (iii) topology as a general theory (...) subsuming mereology. Some more speculative strategies and directions for further research are also considered. (shrink)

I argue that the conjunction of perdurantism (the view that objects are temporally extended) and universalism (the thesis that any old class of things has a mereological fusion) gives rise to undesired complications when combined with certain plausible assumptions concerning the semantics of tensed statements.

This short article discusses the fact that the word ‘ancestor’ features in certain arguments that a) are apparently logically valid, b) contain infinitely many premises, and c) are such that none of their finite sub-arguments are logically valid. The article's aim is to motivate, within its brief compass, the study of infinitary logics.

The revival of the philosophy of mathematics in the 60s following its post-1931 slump left us with two conflicting positions on arithmetic’s ontological relationship to set theory. W.V. Quine’s view, presented in 'Word and Object' (1960), was that numbers are sets. The opposing view was advanced in another milestone of twentieth-century philosophy of mathematics, Paul Benacerraf’s 'What Numbers Could Not Be' (1965): one of the things numbers could not be, it explained, was sets; the other thing numbers could not be, (...) even more dramatically, was objects. Curiously, although Benacerraf’s article appeared in the heyday of Quine’s influence, it declined to engage the Quinean position squarely, even seemed to think it was not its business to do so. Despite that, in my experience, most philosophers believe that Benacerraf’s article put paid to the reductionist view that numbers are sets (though perhaps not the view that numbers are objects). My chapter will attempt to overturn this orthodoxy. (shrink)

A focussed issue of The Reasoner on the topic of 'Infinitary Reasoning'. Owen Griffiths and A.C. Paseau were the guest editors.

This paper focuses on invasive therapeutic procedures, defined as procedures requiring the introduction of hands, instruments, or devices into the body via incisions or punctures of the skin or mucous membranes performed with the intent of changing the natural history of a human disease or condition for the better. Ethical and methodological concerns have been expressed about studies designed to evaluate the effects of invasive therapeutic procedures. Can such studies meet the same standards demanded of those, for example, evaluating pharmaceutical (...) agents? This paper describes a research project aimed at examining the interplay and sometimes apparent conflict between ethical standards for human research and standards for methodological rigor in trials of invasive procedures. The paper discusses how the authors plan to develop a set of consensus standards that, if met, would result in substantial and much-needed improvements in the methodological and ethical quality of such trials. (shrink)

Felix reaches up to catch a high line drive to left field and fires the ball off to Benji at home plate, who then tags the runner trying to score. For Felix to catch the ball and transfer it from his glove to his throwing hand, he needs to have a sense of where his hands are relative to one another and the rest of his body. This sort of information is subconsciously tracked in the body schema (or postural schema), (...) a representation of the current bodily posture that is updated on the basis of proprioceptive inputs. While the existence of the body schema in not in dispute, its origin is. After reviewing the competing proposals, I introduce the conceptual tools needed to move the debate forward and apply them to the question of the extent to which the body schema could be learned from perceptual input in utero. I argue that it could give rise to something recognizable as the body schema, though not quite rising to the level of the mature body schema. After considering the implications for further research on the origins of the body schema, I show how these results apply to other body representations, helping clarify the vexing question of the number, nature, and interactions among body representations in the brain. This theoretical work also promises to advance our understanding and treatment protocols for disorders affecting such body representations (e.g., anorexia nervosa). (shrink)

O artigo oferece uma breve exposição da biografia e do contexto histórico do filósofo neoplatônico Damáscio (c. 458 - c. 538) para, na sequência, apresentar a tradução de um dos seus poemas líricos do período final de sua vida. O procedimento adotado justifica-se pelo caráter lutuoso e decididamente pessoal dos versos, nos quais Damáscio lamenta consigo próprio as perdas sofridas no decorrer de sua longa e fascinante vida. Como veremos, tais perdas estão, em verdade, diretamente ligadas ao colapso do mundo (...) antigo e ao derradeiro golpe proferido por Justiniano contra a filosofia helênica pagã. (shrink)

Is the flavor of mint reducible to the minty smell, the taste, and the menthol-like coolness on the roof of one’s mouth, or does it include something over and above these—something not properly associated with any one of the contributing senses? More generally, are there features of perceptual experiences—so-called novel features—that are not associated with any of our senses taken singly? This question has received a lot of attention of late. Yet surprisingly little attention has been paid to the question (...) of what it means to say that a feature is associated with a sensory modality in the first place. Indeed, there is only one fully developed proposal in the literature, due to Casey O’Callaghan. I argue that this proposal is too permissive to inform the debate over novel features. I go on to argue that all attempts to formulate a better proposal along these lines fail. The corollary of my arguments is that the question of the existence of novel features is poorly formed. Furthermore, the problem generalizes, with the result that we should not rely on our pre-theoretical notions of the senses as the basis of theorizing about the features of perceptual experiences. (shrink)

A graph-theoretic account of fibring of logics is developed, capitalizing on the interleaving characteristics of fibring at the linguistic, semantic and proof levels. Fibring of two signatures is seen as a multi-graph (m-graph) where the nodes and the m-edges include the sorts and the constructors of the signatures at hand. Fibring of two models is a multi-graph (m-graph) where the nodes and the m-edges are the values and the operations in the models, respectively. Fibring of two deductive systems is an (...) m-graph whose nodes are language expressions and the m-edges represent the inference rules of the two original systems. The sobriety of the approach is confirmed by proving that all the fibring notions are universal constructions. This graph-theoretic view is general enough to accommodate very different fibrings of propositional based logics encompassing logics with non-deterministic semantics, logics with an algebraic semantics, logics with partial semantics and substructural logics, among others. Soundness and weak completeness are proved to be preserved under very general conditions. Strong completeness is also shown to be preserved under tighter conditions. In this setting, the collapsing problem appearing in several combinations of logic systems can be avoided. (shrink)

Is the societal-level of analysis sufficient today to understand the values of those in the global workforce? Or are individual-level analyses more appropriate for assessing the influence of values on ethical behaviors across country workforces? Using multi-level analyses for a 48-society sample, we test the utility of both the societal-level and individual-level dimensions of collectivism and individualism values for predicting ethical behaviors of business professionals. Our values-based behavioral analysis indicates that values at the individual-level make a more significant contribution to (...) explaining variance in ethical behaviors than do values at the societal-level. Implicitly, our findings question the soundness of using societal-level values measures. Implications for international business research are discussed. (shrink)

The evolutionary advantage of psychological phenomena can be gleaned by comparing them with physical traits that have proven adaptive in other organisms. The present article provides a novel evolutionary explanation of suicide in humans by comparing it with aposematism in insects. Aposematic insects are brightly colored, making them conspicuous to predators. However, such insects are equipped with toxins that cause a noxious reaction when eaten. Thus, the death of a few insects conditions predators to avoid other insects of similar coloration. (...) Analogously, human suicides may increase the credibility of future suicide threats and attempts from others, conveying an evolutionary advantage to the phenotypic expression of suicidal behavior in low-fitness contexts. (shrink)

There is a paucity of research on how psychopathy relates to decision-making. In this study, we assessed the relationship between affective decision-making and psychopathic personality. A sample of prisoners (n D 49) was characterized in terms of psychopathic traits using the Psychopathic Checklist: Screening Version (PCL:SV). Decision-making was assessed using the Iowa Gambling Task (IGT). Higher levels of psychopathy related to more advantageous choices (p D .003). Also counter-intuitively, higher levels of antisocial traits (facet 4) predicted advantageous choices during the (...) learning phase of the task (p D .004). Our findings suggest that some psychopathic facets may be more relevant to decisionmaking under risk, and highlight the importance of further investigations considering facet and trait-level relationships with decision-making. (shrink)

This paper focuses on the semantics of statements of the form ‘x is P at t’ vis-à-vis its metaphysical underpinnings. I begin by considering four main readings, corresponding to the four basic parsings of the temporal modifier ‘at t’: (1) at-t x is P, (2) x-at-t is P, (3) x is-at-t P, and (4) x is P-at-t. Each of these readings—which correspond to different metaphysical conceptions of the nature of temporal change—is found inadequate or otherwise problematic. In the second part (...) of the paper I therefore consider a fifth account whose advantages over (1)–(4), I argue, exceed its revisionary costs. This fifth account is based on a conception of objects as entia successiva held together by a nexus of temporal counterparthood and reads ‘x is P at t’ as ‘the t-counterpart of x is P’. (shrink)

What is the primary function of consciousness in the nervous system? The answer to this question remains enigmatic, not so much because of a lack of relevant data, but because of the lack of a conceptual framework with which to interpret the data. To this end, we have developed Passive Frame Theory, an internally coherent framework that, from an action-based perspective, synthesizes empirically supported hypotheses from diverse fields of investigation. The theory proposes that the primary function of consciousness is well-circumscribed, (...) serving the 'somatic nervous system[. For this system, consciousness serves as a frame that constrains and directs skeletal muscle output, thereby yielding adaptive behavior. The mechanism by which consciousness achieves this is more counterintuitive, passive, and “low level” than the kinds of functions that theorists have previously attributed to consciousness. Passive frame theory begins to illuminate (a) what consciousness contributes to nervous function, (b) how consciousness achieves this function, and (c) the neuroanatomical substrates of conscious processes. Our untraditional, action-based perspective focuses on olfaction instead of on vision and is 'descriptive' (describing the products of nature as they evolved to be) rather than 'normative' (construing processes in terms of how they should function). Passive frame theory begins to isolate the neuroanatomical, cognitive-mechanistic, and representational (e.g., conscious contents) processes associated with consciousness. (shrink)

This essay argues that reparations for wrongs by one's ancestors can be justified. Differential benefits to those descended from victims of one's ancestors is discrimination which can be justified by one's right to be partial to one's ancestors, doing what they, with clearer thinking, would have done--namely compensating their victims. So, while there is no obligation to discriminate, one has a right to, in virtue of one's partiality towards one's ancestors.

In _Leviathan_, Hobbes embraces three seemingly inconsistent claims: (i) the unity of a multitude is secured only by the unity of its representer, (ii) assemblies can represent other multitudes, and (iii) assemblies are, or are constituted by, multitudes. Together these claims require that a representative assembly, itself, be represented. If that representer is another assembly, it too will need a unifying representer, and so on. To stop a regress, we will need an already unified representer. But a multitude can only (...) speak or act through its representer, and an assembly is a multitude, so any representing done by the assembly is actually done by this already unified, regress-stopping representer. That is, if (i) and (iii) are true, (ii) cannot be. I will argue that this inconsistency is only apparent and that we can resolve it without rejecting any of these three claims. We do this by appealing to a representer-as-decision-procedure meeting certain criteria. Such a procedural representer breaks the transitivity of representation such that the assembly it represents can properly represent some further multitude. I proceed in my defense of the procedural representer view by addressing a series of problems it faces, the solutions to which give us a progressively clearer picture of the criteria this representer must meet. (shrink)

Jacob Klapwijk’s book Purpose in the Living World? (Cambridge 2998) is examined with special attention given to the scholarly background from out of which it emerges as a significant contribution to reformational philosophical reflection. As an initial step to clarify some important issues raised by Klapwijk’s critical comments about Dooyeweerd’s “essentialist” concept of species, the article probes facets of the way Jan Lever incorporated reformational philosophical concepts into his biological theory and considers the 1959 review written by Herman Dooyeweerd of (...) Lever’s Creation and Evolution. The analysis focuses specifically upon the social responsibilities of these two scholars and the confrontation of their respective views. With the work of Lever and Dooyeweerd we sense something of the ambiguities when reformational philosophy confronts an evangelical scholasticism. This confrontation is an important facet of the context in which Klapwijk has set forth his discussion of creation and emergent evolution. Purpose is also the fruit of scholarly collaboration across disciplines, providing a welcome stimulus for a deepened understanding of the corporate character of the student vocation. (shrink)

This paper offers an overview of consciousness and personal identity in eighteenth-century philosophy. Locke introduces the concept of persons as subjects of consciousness who also simultaneously recognize themselves as such subjects. Hume, however, argues that minds are nothing but bundles of perceptions, lacking intrinsic unity at a time or across time. Yet Hume thinks our emotional responses to one another mean that persons in everyday life are defined by their virtues, vices, bodily qualities, property, riches, and the like. Rousseau also (...) takes persons to be fundamentally determined by our socially-mediated emotional responses to one another, though unlike Hume or Locke, he has little interest in placing this account of persons alongside a larger discussion of the human mind and its operations. Developing this idea further, Kant argues that our moral commitments require that we must take ourselves to be free. The fundamental equality that Rousseau sought in the political order is, for Kant, a requirement that reason puts on all of us. (shrink)

ABSTRACT Objectives There is little research on moral uncertainties and distress of palliative and hospice care providers (PHCPs) working in jurisdictions anticipating legalising voluntary assisted dying (VAD). This study examines the perception and anticipated concerns of PHCPs in providing VAD in the State of Queensland, Australia prior to legalisation of the practice in 2021. The findings help inform strategies to facilitate training and support the health and well-being of healthcare workers involved in VAD. Design The study used a qualitative approach (...) to examine and analyse the perception and anticipated concerns of PHCPs regarding challenges of providing assisted dying in Queensland. Fourteen PHCPs were recruited using a purposive sampling strategy to obtain a broad representation of perspectives including work roles, geographical locations and workplace characteristics. Data were collected via one in-depth interview per participant. The transcripts were coded for patterns and themes using an inductive analysis approach following the tradition of Grounded Theory. Setting The study was conducted in hospital, hospice, community and residential aged care settings in Queensland, Australia. These included public and private facilities, secular and faith-based facilities, and regional/rural and urban facilities. Participants Interviews were conducted with fourteen PHCPs: 10 nurses and 4 physicians; 11 female and 3 male. The median number of years of palliative care practice was 17, ranging from 2 to 36 years. For inclusion, participants had to be practising palliative and hospice care providers. Results PHCPs are divided on whether VAD should be considered part of palliative care. Expectations of moral distress and uncertainty about practising VAD were identified in five areas: handling requests, assessing patient capacity, arranging patient transfers and logistical issues, managing unsuccessful attempts, and dealing with team conflicts and stigma. Conclusions The possibility of having to practise VAD causes moral distress and uncertainty for some PHCPs. Procedural clarity can address some uncertainties; moral and psychological distress, however, remains a source of tension that needs support to ensure ongoing care of both patients and PHCPs. The introduction of VAD post-legalisation may present an occasion for further moral education and development of PHCPs. (shrink)