The highly contagious 2019 novel coronavirus disease (COVID-19) outbreak has not only impacted health systems, economies, and governments, it has also rapidly grown into a global health crisis, which is now threatening the lives of millions of people globally. While, on one hand, medical institutions are critically attempting to find a cure, on the other hand, governments have introduced striking measures and policies to curtail the rapid spread of the disease. Although COVID-19 has achieved pandemic status and is predominantly viewed (...) as a biomedical issue, it is argued that it should also be treated as a psychological crisis. This paper also reviews the literature to examine and comment on the detrimental effects of isolation, which has been enforced as one of the primary preventative measures to manage the spread of COVID-19. This paper further outlines key recommendations that should be addressed across different levels to buffer against the known adverse effects of isolation, which is especially relevant for the current COVID-19 situation, where a large proportion of the global population is isolated, confined, and/or quarantined. (shrink)

The study of Vedas has been an ongoing endeavor for centuries with various interpretations made to understand their essence. A commentary by Sri Aurobindo on Rigveda discussed in his book "The Secret of the Veda" is considered to provide a deeper understanding of the teachings of the Vedas in a contemporary context, as it removes difficulties posed by the ancient form of Sanskrit and interpretations done over different times and contexts. This recomprehension of the Vedas aims to change the perception (...) of the Vedas from being a collection of nonsensical hymns to a more insightful and profound collection of teachings, drawing upon the works of modern scholars of Sanskrit. In this text, we aim to encapsulate the interpretation of Sri Aurobindo in a chapter form so that it becomes accessible to the general audience. (shrink)

Based on the premise that an aesthetic experience is inevitably a human one, this paper considers a non-anthropocentric ecological aesthetic experience through the lens of Indian aesthetics. It does so by problematizing the beautiful in the aesthetic. Rasa in Indian aesthetics refers to the essence of emotion felt in an aesthetic experience. The adbhuta rasa refers to the experience of wonder through astonishment. I argue that what we might find amazing in nature is not only the picturesque, but rather the (...) ecological interconnectedness of nature. Through Indian aesthetics, we recognize in this paper, the criterion for a sensitive, receptive and responsive subject presenting themselves to an engulfment, as important for a non-othered ecological aesthetic experience. It is recognized that there might be an aesthetic allowance in ecological design, realized by placing importance on a sensory immersion in the natural world that allows an engulfment in it. While not neglecting a cognitive reflexive analysis of such a relishing of the adbhuta, we conceive of an experience that finds aesthetic value and appreciation beyond the instrumental and commodified value placed on natural environments. The paper concludes with key questions that a rasa anubhuti raises for emerging eco-aesthetic theories and a summary of the unique hermeneutical and epistemological contributions this approach could make to the field. (shrink)

Well elucidated and defined education policy is the most essential criteria for comprehensive progress of all human beings. From the time immemorial it is known that progress can be ushered only through education. A futuristic education policy both at the school and university level is extremely imperative. Countries at the global level have been adopting effective education policies to meet the changing needs of education and society at large. There is a need to shift educational approach from rote learning to (...) understanding, from exhaustive learning techniques to excitement of discovery and towards the joyful exploration. True education must encompass a synchronized working of body, mind and spirit. The ultimate aim of education must be to help the growing soul draw out the best and make it perfect for a noble use. The aim of education is not only to prepare an individual to succeed in life and society, but to reach the optimum. With this background, the paper is attempting at the theoretical level, to study the Integral philosophy, in the light of NEP 2020. It also tries to inquire into the modalities of Integral thinking, propose the application of the same in education and pedagogies to characterize its practice and goals in Integral Education. (shrink)

A comprehensive view of human transformation can only come through an absolute understanding of human nature and process of evolution. The dimension of the human personality provides the point for initiation to assess and understand their process of development. This further leads to an inquiry into what comes next and where would this development lead to? Is the development an end or a means to achieve a higher goal of attaining transcendence? The focus of every human life is to reach (...) the pinnacle of human existence and, the doorway of same leads through the way of consciousness and spiritual evolution. It is possible that the two terminologies, evolution and development are interconnected and in a way influence each other. Spiritual evolution is the result of a conscious effort to develop one self, in other words evolution is the outcome of development. The state of mind where a human being achieves the spiritual evolution requires the needs of the mind to be fulfilled, so it is through knowledge that a being experiences integral consciousness and achieves the state of transcendence. (shrink)

This dissertation asks the question of how ownership over property in museums is decided. It concludes that for a range of candidate concepts of property, none of them oblige museums to repatriate artefacts unless we weaken Young’s theory to repatriate through how much artefacts are valued by a culture. However, this dissertation rejects the Ownership Argument as a defence for repatriation. To do this, it will be considering three options of how we understand ‘property’ through three scholars: Locke, Young and (...) Thompson. This dissertation will discuss the difference between cultural internationalism and cultural nationalism to flip the question, and attempt to defend a view that museums should retain the artefacts under their possession. To do this dissertation justice, this work has been interdisciplinary, exploring museums, law, applied philosophy, applied ethics, epistemic and metaphysical concepts, to discuss the ways in which repatriation is defended through property. It must be noted that property theories are in vast abundance, however, to keep the project manageable, it does not include prominent philosophers such as Nozick, Hobbes, and Rosseau. Although, given that the three concepts this dissertation discusses do not work, it seems unlikely that a different version would due to similar objections. (shrink)

It is sometimes argued that, given its detachment from our current most successful science, analytic metaphysics has no epistemic value because it contributes nothing to our knowledge of reality. Relatedly, it is also argued that metaphysics properly constrained by science can avoid that problem. In this paper we argue, however, that given the current understanding of the relation between science and metaphysics, metaphysics allegedly constrained by science suffers the same fate as its unconstrained sister; that is, what is currently thought (...) of as scientifically respectful metaphysics may end up also being without epistemic value. The core of our claim is that although much emphasis is put on the supposed difference between unconstrained analytic metaphysics, in opposition to scientifically constrained metaphysics, it is largely forgotten that no clear constraining relation of metaphysics by science is yet available. (shrink)

A central debate in philosophy and neuroscience pertains to whether PFC activity plays an essential role in the neural basis of consciousness. Neuroimaging and electrophysiology studies have revealed that the contents of conscious perceptual experience can be successfully decoded from PFC activity, but these findings might be confounded by post- perceptual cognitive processes, such as thinking, reasoning, and decision-making, that are not necessary for con- sciousness. To clarify the involvement of the PFC in consciousness, we present a synthesis of research (...) that has used intracranial electrical stimulation (iES) for the causal modulation of neural activity in the human PFC. This research provides compelling evidence that iES of only certain prefrontal regions (i.e., orbitofrontal cortex and anterior cingu- late cortex) reliably perturbs conscious experience. Conversely, stimulation of anterolateral prefrontal sites, often con- sidered crucial in higher-order and global workspace theories of consciousness, seldom elicits any reportable alterations in consciousness. Furthermore, the wide variety of iES-elicited effects in the PFC (e.g., emotions, thoughts, and olfactory and visual hallucinations) exhibits no clear relation to the immediate environment. Therefore, there is no evidence for the kinds of alterations in ongoing perceptual experience that would be predicted by higher-order or global workspace theories. Nevertheless, effects in the orbitofrontal and anterior cingulate cortices suggest a specific role for these PFC subregions in supporting emotional aspects of conscious experience. Overall, this evidence presents a challenge for higher-order and global workspace theories, which commonly point to the PFC as the basis for con- scious perception based on correlative and possibly confounded information. (shrink)

‘Shallow’ and ‘deep’ versions of scientific realism may be distinguished as follows: the shallow realist is satisfied with belief in the existence of the posits of our best scientific theories; by contrast, deep realists claim that realism can be legitimate only if such entities are described in metaphysical terms. We argue that this methodological discussion can be fruitfully applied in Everettian quantum mechanics, specifically on the debate concerning the existence of worlds and the recent dispute between Everettian actualism and quantum (...) modal realism. After presenting what is involved in such dispute, we point to a dilemma for realists: either we don’t have the available metaphysical tools to answer the deep realist’s demands, and realism is not justified in this case, or such demands of metaphysical dressing are not mandatory for scientific realism, and deep versions of realism are not really required. (shrink)

The Ramayana and the Mahabharata written in Sanskrit are considered to be the standard texts in India. During the medieval period, the poets have composed these two epics in regional languages incorporating their social elements. While the regional poets maintained the characters of the standard texts constant, the events and functions were variable in their cultural context. The reinterpretation of standard Sanskrit texts in different and diverse contexts was maintained in the vernacular languages and cultures during the medieval period was (...) embedded with many local imaginations connected to these epics. Surdamuni Sarala Das was the first composer of Odia Mahabharata during the 15th Century .His writing was the first of its kind to compose a complete eighteen parvas of the Mahabharata. The Sarala Mahabharata is the foundation of Odia language and has shaped the Odia identity. Surdamuni Sarala Das was an epic singer who mastered the text in his mind through his experience, knowledge, and creativity, and then he wrote the epic poetry in Odia. (shrink)

This chapter argues that the general philosophy of science should learn metaphilosophical lessons from the case of metaphysical underdetermination, as it occurs in non-relativistic quantum mechanics. Section presents the traditional discussion of metaphysical underdetermination regarding the individuality and non-individuality of quantum particles. Section discusses three reactions to it found in the literature: eliminativism about individuality; conservatism about individuality; eliminativism about objects. Section wraps it all up with metametaphysical considerations regarding the epistemology of metaphysics of science.

This paper presents and critically discusses the “logos approach to quantum mechanics” from the point of view of the current debates concerning the relation between metaphysics and science. Due to its alleged direct connection with quantum formalism, the logos approach presents itself as a better alternative for understanding quantum mechanics than other available views. However, we present metaphysical and methodological difficulties that seem to clearly point to a different conclusion: the logos approach is on an epistemic equal footing among alternative (...) realist approaches to quantum mechanics. (shrink)

The aim of this paper is to explain the emergence and use of DNA fingerprinting technology in India, noting the specific concerns faced by the Indian Legal System related to the use of this novel forensic technology in the justice process. Furthermore, the proposed construction of a National DNA Data Bank is discussed taking into consideration the challenges faced by the government in legislating the DNA Bill into law. A critical analysis of the DNA Technology (Use and Application) Regulation Bill, (...) 2019 is provided to throw light upon many ethical, social, and legal issues that need to be addressed before the operationalization of the Bill to ensure that this technology is governed democratically to protect the civil liberties of citizens. (shrink)

A longish (12 page) discussion of Richard Sorabji's excellent book, with a further discussion of what it means for a theory of emotions to be a cognitive theory.

Traditionally, being a realist about something means believing in the independent existence of that something. In this line of thought, a scientific realist is someone who believes in the objective existence of the entities postulated by our best scientific theories. In metaphysical terms, what does that mean? In ontological terms, i.e., in terms of what exists, scientific realism can be understood as involving the adoption of a scientifically informed ontology. But according to some philosophers, a realistic attitude must go beyond (...) ontology. The way in which this requirement has been understood involves providing a metaphysics for the entities postulated by science, that is, answering questions about the nature of what ontology admits to exist. We discuss how two fashionable approaches face the challenge of providing a metaphysics for science: a form of naturalism and the Viking/Toolbox approach. Finally, we present a third way, which adopts the best of both approaches: the meta-Popperian method, which focuses on discarding the wrong alternatives, or better saying, the metaphysical profiles incompatible with certain theories. We present the meta-Popperian method, a metametaphysical method capable of objectively assessing which metaphysical profiles are incompatible with certain scientific theories. For this, we will use quantum mechanics as a case study, presenting some previously obtained results. As our focus is on methodological questions about the relationship between metaphysics and science; with this method, we can see how science can be used to avoid error in metaphysical issues. In our opinion, this would be a way to develop a productive relationship between science and metaphysics. (shrink)

ABSTRACT Traditionally, being a realist about something means believing in the independent existence of that something. In this line of thought, a scientific realist is someone who believes in the objective existence of the entities postulated by our best scientific theories. In metaphysical terms, what does that mean? In ontological terms, i.e., in terms of what exists, scientific realism can be understood as involving the adoption of a scientifically informed ontology. But according to some philosophers, a realistic attitude must go (...) beyond ontology. The way in which this requirement has been understood involves providing a metaphysics for the entities postulated by science, that is, answering questions about the nature of what ontology admits to exist. We discuss how two fashionable approaches face the challenge of providing a metaphysics for science: a form of naturalism and the Viking/Toolbox approach. Finally, we present a third way, which adopts the best of both approaches: the meta-Popperian method, which focuses on discarding the wrong alternatives, or better saying, the metaphysical profiles incompatible with certain theories. We present the meta-Popperian method, a metametaphysical method capable of objectively assessing which metaphysical profiles are incompatible with certain scientific theories. For this, we will use quantum mechanics as a case study, presenting some previously obtained results. As our focus is on methodological questions about the relationship between metaphysics and science; with this method, we can see how science can be used to avoid error in metaphysical issues. In our opinion, this would be a way to develop a productive relationship between science and metaphysics. (shrink)

Common everyday materials such as textiles, foodstuffs, soil or skin can have complex, mutable and varied appearances. Under typical viewing conditions, most observers can visually recognize materials effortlessly, and determine many of their properties without touching them. Visual material perception raises many fascinating questions for vision researchers, neuroscientists and philosophers, yet has received little attention compared to the perception of color or shape. Here we discuss some of the challenges that material perception raises and argue that further philosophical thought should (...) be directed to how we see materials. (shrink)

I should like to offer my greatest thanks to Paul Griffiths for providing the opportunity for this exchange, and to commentators Gillian Brown, Steven Fuller, Stefan Linquist, and Erika Milam for their generous and thought-provoking comments. I shall do my best in this space to respond to some of their concerns.

This Study has covered Post Graduate Students of four University of Gujarat State including Sardar Patel University, M. S. University, Gujarat University and DDIT University. The data collected from 400 P G Students 100 students from each university for the study under the research design of descriptive cum exploratory in nature. The Questionnaire is used for this research consists of 50 Questions. As a Consideration of that the youth or students are the future for any nation so level of understanding (...) of youth about human rights is very important to know. If human rights knowledge is not up to mark among youth or students, it's a serious issue for the youth and nation as well. As a Social Worker, to maintain equality, non discrimination, protection and development is a mission. So, Human Rights is a one of the best weapon to all social worker to achieve main goals as mentioned before. Mehul Rabari | Dr. S. D. Mishra "Youth and Human Rights - A Research Study among University Student" Published in International Journal of Trend in Scientific Research and Development (ijtsrd), ISSN: 2456-6470, Volume-1 | Issue-1 , December 2016, . (shrink)

Political liberals ask citizens not to appeal to certain considerations, including religious and philosophical convictions, in political deliberation. We argue that political liberals must include a demanding requirement of intellectual modesty in their ideal of citizenship in order to motivate this deliberative restraint. The requirement calls on each citizen to believe that the best reasoners disagree about the considerations that she is barred from appealing to. Along the way, we clarify how requirements of intellectual modesty relate to moral reasons for (...) deliberative restraint. And we argue against attempts to weaken our requirement of intellectual modesty by emphasizing those moral reasons. (shrink)

This reply to an ongoing debate between conspiracy theory researchers from different disciplines exposes the conceptual confusions that underlie some of the disagreements in conspiracy theory research. Reconciling these conceptual confusions is important because conspiracy theories are a multidisciplinary topic and a profound understanding of them requires integrative insights from different fields. Specifically, we distinguish research focussing on conspiracy *theories* (and theorizing) from research of conspiracy *belief* (and mindset, theorists) and explain how particularism with regards to conspiracy theories does not (...) mean we cannot define a problematic subclass of conspiracy beliefs, while avoiding the problems of generalism. We hope this reply helps conspiracy theory researchers recognize the differences between studying conspiracy theories and conspiracy beliefs and appreciate the possibilities for fruitful, integrative, and interdisciplinary research. (shrink)

The thesis of this article is that there has never been any ground for the controversy between the doctrine of free will and determinism, that it is based upon a misapprehension, that the two assertions are entirely consistent, that one of them strictly implies the other, that they have been opposed only because of our natural want of the analytical imagination. In so saying I do not tamper with the meaning of either phrase. That would be unpardonable. I mean free (...) will in the natural and usual sense, in the fullest, the most absolute sense in which for the purposes of the personal and moral life the term is ever employed. I mean it as implying responsibility, merit and demerit, guilt and desert. I mean it as implying, after an act has been performed, that one " could have done otherwise " than one did. I mean it as conveying these things also, not in any subtly modified sense but in exactly the sense in which we conceive them in life and in law and in ethics. These two doctrines have been opposed because we have not realised that free will can be analysed without being destroyed, and that determinism is merely a feature of the analysis of it. And if we are tempted to take refuge in the thought of an "ultimate ", an "innermost" liberty that eludes the analysis, then we have implied a deterministic basis and constitution for this liberty as well. For such a basis and constitution lie in the idea of liberty. -/- The thesis is not, like that of Green or Bradley, that the contending opinions are reconciled if we adopt a certain metaphysic of the ego, as that it is timeless, and identifies itself with a desire by a " timeless act". This is to say that the two are irreconcilable, as they are popularly supposed to be, except by a theory that delivers us from the conflict by taking us out of time. Our view on the contrary is that from the natural and temporal point of view itself there never was any need of a reconciliation but only of a comprehension of the meaning of terms. (The metaphysical nature of the self and its identity through time is a problem for all who confront memory, anticipation, etc.; it has no peculiar difficulties arising from the present problem.) -/- I am not maintaining that determinism is true; only that it is true insofar as we have free will. That we are free in willing is, broadly speaking, a fact of experience. That broad fact is more assured than any philosophical analysis. It is therefore surer than the deterministic analysis of it, entirely adequate as that in the end appears to be. But it is not here affirmed that there are no small exceptions, no slight undetermined swervings, no ingredient of absolute chance. All that is here said is that such absence of determination, if and so far as it exists, is no gain to freedom, but sheer loss of it; no advantage to the moral life, but blank subtraction from it. -- When I speak below of "the indeterminist" I mean the libertarian indeterminist, that is, him who believes in free will and holds that it involves indetermination. (shrink)

l. There is an antinomy in Hare's thought between Ought-Implies-Can and No-Indicatives-from-Imperatives. It cannot be resolved by drawing a distinction between implication and entailment. 2. Luther resolved this antinomy in the l6th century, but to understand his solution, we need to understand his problem. He thought the necessity of Divine foreknowledge removed contingency from human acts, thus making it impossible for sinners to do otherwise than sin. 3. Erasmus objected (on behalf of Free Will) that this violates Ought-Implies-Can which he (...) supported with Hare-style ordinary language arguments. 4. Luther a) pointed out the antinomy and b) resolved it by undermining the prescriptivist arguments for Ought-Implies-Can. 5. We can reinforce Luther's argument with an example due to David Lewis. 6. Whatever its merits as a moral principle, Ought-Implies-Can is not a logical truth and should not be included in deontic logics. Most deontic logics, and maybe the discipline itself, should therefore be abandoned. 7. Could it be that Ought-Conversationally-Implies-Can? Yes - in some contexts. But a) even if these contexts are central to the evolution of Ought, the implication is not built into the semantics of the word; b) nor is the parallel implication built into the semantics of orders; and c) in some cases Ought conversationally implies Can, only because Ought-Implies-Can is a background moral belief. d) Points a) and b) suggest a criticism of prescriptivism - that Oughts do not entail imperatives but that the relation is one of conversational implicature. 8. If Ought-Implies-Can is treated as a moral principle, Erasmus' argument for Free Will can be revived (given his Christian assumptions). But it does not 'prove' Pelagianism as Luther supposed. A semi-Pelagian alternative is available. (shrink)

This paper explores the philosophical question of whether a meaningful difference exists between living in a simulation and living in what we call “reality.” Drawing from the simulation hypothesis and discussions of consciousness and subjective experience, the investigation considers whether the subjective experiences of a simulated entity could be indistinguishable from those of a human being. The central argument is that while metaphysical differences between simulation and reality exist, from the standpoint of subjective experience, the distinction may be inconsequential. We (...) examine the implications of this idea for personal identity, free will, and the authenticity of experience. The paper concludes that, although important philosophical differences exist between simulation and reality, subjective experience and the sense of self may remain fundamentally the same in both scenarios. (shrink)

Розкрито сутність поняття «рейтинг». Доведено значущість рейтингової оцінки для суб’єктів фінансового ринку, зокрема для страхових компаній, потенційних страхувальників, інвесторів та кредиторів.

R.J. Barnes (chapter 3) takes up the ways in which Sicilian comedy engaged current intellectual fashions, especially philosophy. Sicily was the home of rich and influential poetic and philosophical traditions that Epicharmus held up for comic examination and ridicule.

Robert Solomon has presented a version of business ethics in terms of virtues theory. It is a good thing that business ethics should be understood in terms of virtues theory, but the account that Solomon gives is seriously misleading in important respects. "A virtue is a pervasive trait of character that allows one to 'fit into' a particular society and to excel in it," he says. This is something that we might query: what a society will recognize as a virtue (...) might well be what fits that formula, but sometimes we shall want to recognize as a virtue what enabled somebody to stand out against his or her society and change it, and shall want to say that those traits that enable somebody to fit happily into (say) a slave society are vices rather than virtues. That is to say, a society's recognition of virtues, its application of virtues theory in picking out various character traits as valuable, will depend on other judgments common in that society, and we might well differ from that society in those judgments. (shrink)

The role of intuition in Kant’s account of experience receives perennial philosophical attention. In this essay, I present the textual case that Kant also makes extensive reference to what he terms “images” that are generated by the imagination. Beyond this, as I argue, images are fundamentally distinct from empirical and pure intuitions. Images and empirical intuitions differ in how they relate to sensation, and all images (even “pure images”) actually depend on pure intuitions. Moreover, all images differ from intuitions in (...) their structure or format. I then turn to a question that naturally arises on the resulting view: if the imagination produces images, and if images are fundamentally distinct from intuitions, then how do intuitions relate to the imagination? I outline reasons for thinking that intuitions and their essential features do not depend on the imagination at all. Though this essay does not decisively argue for this thesis, the resulting view provides a clear account of the distinction between the senses and the imagination in Kant’s theory of sensibility. (shrink)

This book delves into esoteric knowledge, describing the structure of the universe (Brahmanda or Cosmic Egg) as a series of astral biospheres. These biospheres, or lokas, are linked to spiritual consciousness and degrees of divine bliss (Ananda). Advanced spiritual figures, such as Rishis and Mahatmas, can navigate these realms and help others evolve. The article presents a detailed comparison between “Puranic Hinduism” and “Sanatana Dharma”, specifically addressing their differences in cosmogenesis and spiritual evolution. The difference between the cosmogenesis of Puranic (...) Hinduism and Sanatana Dharma is that while the former is founded on the concept of Trimurti as taught by the Puranas, the latter is a Manu-centric and Guru-centric spiritual system. This has a lot of significance concerning the rituals and the social order they have produced. Here, the Cosmic Purusha is identifiable with Manu, not with Trimurti or the God of Abrahamic religions, because of their different spiritual status in the cosmological hierarchy. (shrink)

The exploration of the mind is a fundamental pursuit spanning philosophy and psychology, with implications reaching into diverse practical realms. This paper delves into the intricacies of mental states, examining historical perspectives from ancient philosophers to modern theorists. Philosophical inquiries into intentionality, consciousness, and the nature of mental phenomena are scrutinized, alongside empirical investigations by psychologists. The discourse navigates through contrasting theories such as dualism, materialism, and functionalism, shedding light on the challenges of reconciling subjective experiences with objective observations. The (...) problem of other minds and the tension between internalism and externalism are dissected, revealing the complex interplay between individual cognition and external influences. Ultimately, this analysis underscores the intricate nature of philosophical inquiries into consciousness and the mind. (shrink)

In the digital age, the concept of identity has evolved in ways that challenge long-held philosophical assumptions about the self. No longer has fixed or continuous, identity become fragmented, shaped by multiple digital personas that people craft in response to the ever-expanding digital universe. Now, there is no sense of a fixed self that remains constant throughout space and time. Self and identity can be seen as a Heraclitean flux always in a state of becoming and never for a moment (...) being in a state of being. The boundaries between the real and the virtual have blurred, and hyperreal experiences now often seem more significant than actual events. This review delves into the complex relationship between selfhood and digital representation, exploring how traditional theories like Baudrillard’s hyperreality and Buddhist notions of impermanence help explain this transformation. It examines the implications of digital simulations, especially in the context of digital immortality, which raises profound questions about consciousness, existence, and the essence of being. In a world where avatars, social media profiles, and virtual realities dominate, self navigates an uncertain terrain between reality and simulation. This study is an exploration of the evolving nature of identity, consciousness, and human experience in the age of digital fragmentation, with a focus on the philosophical and psychological dimensions of selfhood in the modern, digitized world. (shrink)

We show that five important elements of the ‘nomological package’— laws, counterfactuals, chances, dispositions, and counterfactuals—needn’t be a problem for the Growing-Block view. We begin with the framework given in Briggs and Forbes (in The real truth about the unreal future. Oxford studies in metaphysics. Oxford University Press, Oxford, 2012 ), and, taking laws as primitive, we show that the Growing-Block view has the resources to provide an account of possibility, and a natural semantics for non-backtracking causal counterfactuals. We show (...) how objective chances might ground a more fine-grained concept of feasibility, and furnished a places in the structure where causation and dispositions might fit. The Growing-Block view, thus understood, provides the resources to explain the close link between modality and tense, so that it predicts modal change as time passes. This account lets us capture not only what the future might hold for us, and also what might have been. (shrink)

PHILOSOPHY OF SCIENCE, vol. 52, number 1, pp.44-63. R.M. Nugayev, Kazan State |University, USSR. -/- THE HISTORY OF QUANTUM THEORY AS A DECISIVE ARGUMENT FAVORING EINSTEIN OVER LJRENTZ. -/- Abstract. Einstein’s papers on relativity, quantum theory and statistical mechanics were all part of a single research programme ; the aim was to unify mechanics and electrodynamics. It was this broader program – which eventually split into relativistic physics and quantummmechanics – that superseded Lorentz’s theory. The argument of this paper is (...) partly historical and partly methodological. A notion of “crossbred objects” – theoretical objects with contradictory properties which are part of the domain of application of two different research programs – is developed that explains the dynamics of revolutionary theory change. (shrink)

There is an intuitive difference in how we think about pluralism and attitudinal diversity in epistemological contexts versus political contexts. In an epistemological context, it seems problematically arbitrary to hold a particular belief on some issue, while also thinking it perfectly reasonable to hold a totally different belief on the same issue given the same evidence. By contrast, though, it doesn’t seem problematically arbitrary to have a particular set of political commitments, while at the same time thinking it perfectly reasonable (...) for someone in a similar position have a totally different set of political commitments. This chapter examines three explanatory theses that might be used to make sense of this difference: (1) that practical commitments are desire dependent in a way that beliefs are not; (2) that there are reasons to be resolute in practical commitments, but not in beliefs; and (3) that compromise in the face of practical political disagreement doesn’t mitigate controversy, whereas compromise in the face of disagreement about mere beliefs does mitigate controversy. (shrink)

The concept of the mind in philosophy encompasses a diverse range of theories and perspectives, examining its immaterial nature, unitary function, self-activity, self-consciousness, and persistence despite bodily changes. This paper explores the attributes of the mind, addressing classical materialism, dualism, and behaviorism, along with contemporary theories like functionalism and computational functionalism. Key philosophical debates include the mind-body problem, the subjectivity of mental states, and the epistemological and conceptual challenges in understanding other minds. Contrasting views from Aristotle, Descartes, Wittgenstein, and modern (...) philosophers like U.T. Place, Gilbert Ryle, and Hilary Putnam are analyzed. The paper also discusses the implications of these theories on our understanding of mental phenomena, consciousness, and the nature of human experience. (shrink)

In the early part of the paper, I attempt to explain a dispute between two parties who endorse the compositionality of language but disagree about its implications: Paul Horwich, and Jerry Fodor and Ernest Lepore. In the remainder of the paper, I challenge the thesis on which they are agreed, that compositionality can be taken for granted. I suggest that it is not clear what compositionality involves nor whether it obtains. I consider some kinds of apparent counterexamples, and compositionalist responses (...) to them in terms of covert indexicality and unspecific meanings. I argue that the last option is the best for most of the cases I consider. I conclude by stressing, as against Horwich and Fodor and Lepore, that the appropriate question concerns the extent to which compositionality obtains in a natural language, rather than whether it obtains or not, so that the answer is essentially messy, requiring detailed consideration of a wide range of examples. (shrink)

The article “Philosophy is crucial in the age of AI” by Anthony Grayling and Brian Ball explores the significant role philosophy has played in the development of Artificial Intelligence (AI) and its continuing relevance in guiding the future of AI technologies. The authors trace the historical contributions of philosophers and logicians, such as Gottlob Frege, Kurt Godel, and Alan Turing, in shaping the foundational principles of AI. They argue that philosophical inquiry remains essential, especially in addressing complex issues like consciousness, (...) creativity, and the alignment of AI with human values. The article emphasizes the interdisciplinary collaboration needed to navigate the ethical and societal challenges posed by advancing AI systems, suggesting that philosophy is crucial in ensuring these technologies develop responsibly and ethically. (shrink)

Hermann von Helmholtz’s work on perceptual science had a fundamental impact on Neo-Kantian movements in the late nineteenth century, and his influence continues to be felt in psychology and analytic philosophy of perception. As is widely acknowledged, Helmholtz denied that we can perceive mind-independent properties of external objects, a view I label Ignorance. Given his commitment to Ignorance, Helmholtz might seem to be committed to a subjectivism according to which we only perceive properties of our own representations. Against this, I (...) argue that for Helmholtz, the properties we perceive are not monadic properties of either the subject or the object. Rather, Helmholtz endorsed a relationalism about the properties we perceive: the properties of objects we perceive are all relational properties. I then suggest that once we take into account oft-neglected terminological distinctions in Helmholtz’s corpus, we are better able to make sense of his commitment to relationalism. (shrink)

By the absolute Good, I understand the Idea of the Good; by the human goods, I understand pleasure and reason, which have been disqualified in Plato's "Republic" as candidates for the absolute Good (cf.R.505b-d). Concerning the Idea of the Good, we can distinguish a maximal and a minimal interpretation. After the minimal interpretation, the Idea of the Good is the absolute Good because there is no final cause beyond the Idea of the Good. After the maximal interpretation, the Idea of (...) the Good is the One. The maximal and the minimal interpretation go beyond the textual evidence. I will defend two theses: (1) Since the platonic Socrates deliberately gives no more information, it seems wise to stop with Socrates and to give only a formal, not a substantive, interpretation: The absolute good is the third item between and above knowledge and the known. (2) To mediate between the absolute Good and the human goods, Plato’s Eleatic Stranger introduced in the "Politicus" and "Philebus" an intermediate principle: "the appropriate" (to metrion). For more information concerning "the appropriate" cf. Ferber, Rafael (2010). Plato's Side Suns: Beauty, Symmetry and Truth. Comments concerning semantic monism and pluralism of the "Good" in the Philebus (65A 1-5). Elenchos, 31, p. 51-76, esp. 64-67. (shrink)

In his book “Minds and Computers: An Introduction to the Philosophy of Artificial Intelligence”, Matt Carter presents a comprehensive exploration of the philosophical questions surrounding artificial intelligence (AI). Carter argues that the development of AI is not merely a technological challenge but fundamentally a philosophical one. He delves into key issues like the nature of mental states, the limits of introspection, the implications of memory decay, and the functionalist framework that allows for the possibility of AI. Carter contrasts functionalism with (...) reductive materialism, highlighting how the former accommodates the concept of artificial minds. He also emphasizes the significance of computationalism, which combines functionalism with computational theory to provide a robust explanation for mental processes. The book further discusses formal systems, the role of register machines in computation, and the inherent challenges in AI research, particularly in developing natural language processing systems. Carter’s work underscores the limitations of current computational models of cognition while remaining hopeful that advances in neuroscience may lead to stronger AI systems in the future. (shrink)

When loyalty is discussed, a very rare thing in recent years, it is sometimes listed as one of the virtues and just as often derided. Its relationship to the virtues, or to the other virtues, is difficult to discern, and that is at least partly because the role that judgement plays in loyalty seems odd. The argument of this paper is that there is a core value to loyalty, and that understanding this core value is of critical importance in understanding (...) the virtues despite the fact that loyalty is not itself one of them. I shall suggest at the end of the paper that it is the raw material of the virtues and of at least some vices. (shrink)

This paper explores the nature of hate, forgiveness, and interconnectedness in human relationships. Hatred often arises from conflicts with personal expectations but can be transformed into forgiveness by adopting an impersonal, holistic perspective. Drawing on evolutionary theory, psychological insights, and Buddhist philosophy, the paper argues that forgiveness is essential for individual mental well-being and societal harmony. The Buddhist concept of “two arrows” illustrates that while pain is unavoidable, suffering stems from emotional reactions and can be mitigated. Embracing the interconnected nature (...) of events allows individuals to transcend psychological suffering and cultivate compassion. Forgiveness, distinct from condoning or forgetting, is a profound process of healing and self-liberation with significant implications for mental and physical health. By integrating philosophical and psychological perspectives, the paper highlights forgiveness as a biological and psychological necessity, improving mental health, life satisfaction, and fostering both personal and communalistic harmony. (shrink)

Within contemporary evangelical theology, a peculiar controversy has been brewing over the past few decades with regard to the doctrine of the Trinity. A good number of prominent evangelical theologians and philosophers are rejecting the doctrine of divine processions within the eternal life of the Trinity. In William Hasker’s recent Metaphysics and the Tri-Personal God, Hasker laments this rejection and seeks to offer a defense of this doctrine. This paper shall seek to accomplish a few things. In section I, I (...) shall first set the stage for a proper understanding of the discussion. Section II will articulate the basic Trinitarian desiderata that must be satisfied by any model of the doctrine of the Trinity. This will help one understand the debate between Hasker and the procession deniers. Section III will offer an articulation of what the doctrine of divine processions teaches. Section IV will examine Hasker’s defense of the doctrine point by point. I shall argue that his defense of the doctrine of the divine processions fails. (shrink)

Computational Functionalism is a subfield of philosophy of mind most relevant to the subject of cognitive science as well as to artificial intelligence (AI). The analysis of this paper focuses on Hilary Putnam’s and Gualtiero Piccinini’s standpoints regarding the molecular understanding of computation. Finally, Putnam’s argument of the functionalism in notion of the mental states is based on the positive definition of those states by their functions, while Piccinini, and on the other hand suggest that an understanding of the mechanism (...) of computation will go a long way to explaining cognition. This research also points out shortcomings of functionalism in their theories especially in regards to connectivity with physicality of AI structures. Therefore, the paper identifies the following gaps: The first gap holds that although both theorists have important insights, the two approaches put forward by the respective theorists are flawed and a better proposal is required, then a new proposal is suggested In identifying these gaps, the paper seeks to contribute to the literature by arguing for the need to develop a composite of the two theorists. The results show that the big ideas are important in present-day AI debate and analysis, which helps to explain the mind as computation. (shrink)

This essay explores the psychological freedom that emerges from the acceptance of death, arguing that it should not be seen as merely a one-sided freedom of death without the complementary freedom of life. While death is often met with dread and fear, it can foster a sense of authenticity and alignment with personal values. However, this realization must also emphasize the importance of life, as the goal of psychological well-being lies in living, not just acknowledging death. This balance allows us (...) to live fully, prioritize meaningful experiences, and discard trivial concerns. By drawing on Carl Sagan’s reflections on humanity’s insignificance within the cosmos, this essay encourages empowered and responsible living that embraces both life and death. (shrink)

Practical reason is the general human capacity for resolving, through reflection, the question of what one is to do. Deliberation of this kind is practical in at least two senses. First, it is practical in its subject matter, insofar as it is concerned with action. But it is also practical in its consequences or its issue, insofar as reflection about action itself directly moves people to act. Our capacity for deliberative self-determination raises two sets of philosophical problems. For one thing, (...) there are questions about how deliberation can succeed in being practical in its issue. What do we need to assume—both about agents and about the processes of reasoning they engage in—to make sense of the fact that deliberative reflection can directly give rise to action? Can we do justice to this dimension of practical reason while preserving the idea that practical deliberation is genuinely a form of reasoning? For another, there are large issues concerning the content of the standards that are brought to bear in practical reasoning. Which norms for the assessment of action are binding on us as deliberating agents? Do these norms provide resources for critical reflection about our ends, or are they exclusively instrumental? Under what conditions do moral norms yield valid standards for reasoning about action? The first set of issues is addressed in sections §§1–3 of the present article, while sections §§4–6 cover the second set of issues. (shrink)

David Benatar argues that coming into existence is always a harm, and that – for all of us unfortunate enough to have come into existence – it would be better had we never come to be. We contend that if one accepts Benatar’s arguments for the asymmetry between the presence and absence of pleasure and pain, and the poor quality of life, one must also accept that suicide is preferable to continued existence, and that his view therefore implies both anti-natalism (...) and pro-mortalism . This conclusion has been argued for before by Elizabeth Harman – she takes it that because Benatar claims that our lives are ‘awful’, it follows that ‘we would be better off to kill ourselves’ (Harman 2009: 784). Though we agree with Harman’s conclusion, we think that her argument is too quick, and that Benatar’s arguments for non-pro-mortalism deserve more serious consideration than she gives them. We make our case using a tripartite structure. We start by examining the prima facie case for the claim that pro-mortalism follows from Benatar’s position, presenting his response to the contrary, and furthering the dialectic by showing that Benatar’s position is not just that coming into existence is a harm, but that existence itself is a harm. We then look to Benatar’s treatment of the Epicurean line, which is important for him as it undermines his anti-death argument for non-pro-mortalism. We demonstrate that he fails to address the concern that the Epicurean line raises, and that he cannot therefore use the harm of death as an argument for non-pro-mortalism. Finally, we turn to Benatar’s pro-life argument for non-pro-mortalism, built upon his notion of interests, and argue that while the interest in continued existence may indeed have moral relevance, it is almost always irrational. Given that neither Benatar’s anti-death nor pro-life arguments for non-pro-mortalism work, we conclude that pro-mortalism follows from his anti-natalism, As such, if it is better never to have been, then it is better no longer to be. -/- . (shrink)