L’ambition du présent article est de montrer la filiation entre le naturalisme d’Henry David Thoreau et ses positions antiesclavagistes. Je défends que cette filiation se fait voir par la façon dont l’éthique de Thoreau s’appuie sur une certaine conception de la nature et par la manière dont ses vues abolitionnistes découlent de cette éthique. Je fais valoir, plus précisément, que la fuite de Thoreau dans la nature n’est pas seulement, comme le prétend le politologue Malcom Ferdinand, un moyen comme (...) un autre qu’emploierait Thoreau pour protester contre l’esclavagisme. Il faut plutôt voir en l’idée que se fait Thoreau de la nature ce qui nourrit ses positions antiesclavagistes. L’éthique de Thoreau est une éthique de la vertu qui repose sur l’idée que l’être humain est un être de nature. L’accomplissement humain doit être pensé en rapport avec une certaine idée de nature – la nature sauvage – et l’esclavage condamné parce qu’il dénature l’homme. L’abolitionnisme de Thoreau n’est donc pas, comme le défend Ferdinand, la cause du naturalisme de Thoreau. C’est bien plutôt de son naturalisme que découlent ses vues abolitionnistes. (shrink)

Dans un texte désormais célèbre, Ferdinand de Saussure insiste sur l’arbitraire du signe dont il vante les qualités. Toutefois il s’avère que le symbole, signe non arbitraire, dans la mesure où il existe un rapport entre ce qui représente et ce qui est représenté, joue un rôle fondamental dans la plupart des activités humaines, qu’elles soient scientifiques, artistiques ou religieuses. C’est cette dimension symbolique, sa portée, son fonctionnement et sa signification dans des domaines aussi variés que la chimie, la (...) théologie, les mathématiques, le code de la route et bien d’autres qui est l’objet du livre La Pointure du symbole. -/- Jean-Yves Béziau, franco-suisse, est docteur en logique mathématique et docteur en philosophie. Il a poursuivi des recherches en France, au Brésil, en Suisse, aux États-Unis (UCLA et Stanford), en Pologne et développé la logique universelle. Éditeur-en-chef de la revue Logica Universalis et de la collection Studies in Universal Logic (Springer), il est actuellement professeur à l’Université Fédérale de Rio de Janeiro et membre de l’Académie brésilienne de Philosophie. SOMMAIRE -/- PRÉFACE L’arbitraire du signe face à la puissance du symbole Jean-Yves BÉZIAU La logique et la théorie de la notation (sémiotique) de Peirce (Traduit de l’anglais par Jean-Marie Chevalier) Irving H. ANELLIS Langage symbolique de Genèse 2-3 Lytta BASSET -/- Mécanique quantique : quelle réalité derrière les symboles ? Hans BECK -/- Quels langages et images pour représenter le corps humain ? Sarah CARVALLO Des jeux symboliques aux rituels collectifs. Quelques apports de la psychologie du développement à l’étude du symbolisme Fabrice CLÉMENT Les panneaux de signalisation (Traduit de l’anglais par Fabien Shang) Robert DEWAR Remarques sur l’émergence des activités symboliques Jean LASSÈGUE Les illustrations du "Songe de Poliphile" (1499). Notule sur les hiéroglyphes de Francesca Colonna Pierre-Alain MARIAUX Signes de vie Jeremy NARBY Visualising relations in society and economics. Otto Neuraths Isotype-method against the background of his economic thought Elisabeth NEMETH Algèbre et logique symboliques : arbitraire du signe et langage formel Marie-José DURAND – Amirouche MOKTEFI Les symboles mathématiques, signes du Ciel Jean-Claude PONT La mathématique : un langage mathématique ? Alain M. ROBERT. (shrink)

HISTÓRIA DA SOCIOLOGIA: O DESENVOLVIMENTO DA SOCIOLOGIA I -/- A SOCIOLOGIA NA ALEMANHA -/- -/- HISTORY OF SOCIOLOGY: THE DEVELOPMENT OF SOCIOLOGY I -/- SOCIOLOGY IN GERMANY -/- -/- -/- Emanuel Isaque Cordeiro da Silva – IFPE-BJ, CAP-UFPE e UFRPE. E-mail's: [email protected] e [email protected]. WhatsApp: (82)9.8143-8399. -/- PREMISSA -/- Na Alemanha, a Sociologia foi profundamente influenciada pela discussão filosófica, histórica e metodológica que se desenvolveu entre o final do século XIX e o início do século XX. Em seus fundamentos encontra-se (...) o pensamento de vários filósofos, como Johann Gottlieb Fichte (1762 -1814), Friedrich Wilhelm Joseph von Schelling (1775 -1854), Friedrich Daniel Ernst Schleiermacher (1768 -1834), Georg Wilhelm Friedrich Hegel (1770 -1831) e Friedrich W. Nietzsche (1844-1900). -/- O representante mais expressivo da Sociologia alemã é Max Weber (1864-1920). Outros pensadores, entretanto, contribuíram significativamente para a formação e o desenvolvimento da Sociologia na Alemanha, entre os quais Ferdinand Tönnies (1855 -1936), Werner Sombart (1863-1941), Georg Simmel (1858-1918) e os estudiosos que a partir da década de 1920 constituíram a chamada Escola de Frankfurt. -/- A obra desses autores liga-se fortemente ao processo de unificação alemã, promovido somente após o triunfo de Otto von Bismarck na Guerra Franco-Prussiana (1871), e à aceleração da industrialização alemã. Esses dois fatores conferiram à Alemanha uma situação muito diferente da de outros países europeus. -/- A alteração nas estruturas de poder, na Alemanha, não ocorreu por meio de uma revolução, como na França, mas por um acordo entre a bur-guesia industrial e os grandes proprietários de terra, tendo em vista uma transição mais adequada aos seus interesses. -/- Vale salientar, em nota, que após a Guerra Franco-Prussiana (1870-71), os príncipes alemães se reuniram no palácio de Versalhes (França), onde aclamaram Guilherme I, da Prússia, como o imperador alemão. Assim surgia o Império da Alemanha, em 1871. -/- A burguesia industrial não estava preocupada em alterar de modo significativo a estrutura fundiária, e os grandes proprietários, que se encastelaram na burocracia estatal, não permitiram a formulação de uma legislação trabalhista que prejudicasse os interesses da burguesia. Assim se fez uma mudança “por cima”, sem levar em conta os interesses dos trabalhadores urbanos ou rurais. Destacam-se aqui dois importantes soció-logos alemães: Georg Simmel e Max Weber, pela presença no Brasil. Depois, brevemente, falar-se-á aqui da famosa Escola de Frankfurt. -/- 1. Georg Simmel (1858-1918) -/- Nascido em Berlim, Georg Simmel é um pensador difícil de enquadrar em alguma tendência ou campo específico do conhecimento. Vamos ler um trecho do que escreveu sobre ele o sociólogo brasileiro Leopoldo Waizbort: -/- Quem tentar esboçar a fisionomia de Georg Simmel (1858-1918), logo se encontra em meio a dificuldades que são características próprias daquilo que se quer apreender. Simmel sempre postulou para seu próprio pensamento uma mobilidade e uma plasticidade para se adaptar ao seu objeto – uma multiplicidade de direções, uma defesa do fragmento –, que se opõem a toda tentativa de fixação e acabamento, a toda pretensão de sistema. Por isso todos os rótulos que lhe são atribuídos, apesar de possuírem seu teor de verdade, sempre soam tão falsos: vitalismo, relativismo, esteticismo, formalismo, irracionalismo, psicologismo, impressionismo e tantos mais. Disto também é exemplo o fato de Simmel, hoje considerado, ao lado de Max Weber e Ferdinand Tönnies, um dos “pais” da sociologia alemã, não poder ser classificado sem mais como “sociólogo”, sob pena de se perderem várias outras dimensões que são essenciais ao seu pensamento (WAIZBORT, 2000. p. 11). -/- G. Simmel foi o último dos sete filhos de um próspero comerciante judeu convertido ao cristianismo. Com a morte do pai, herdou uma fortuna considerável que lhe permitiu independência para desenvolver a vida acadêmica. Estudou História e Filosofia na Universidade de Berlim, onde foi aluno das mais importantes figuras acadêmicas da época. Em 1881, defendeu uma tese sobre Immanuel Kant e recebeu o título de doutor em Filosofia. Entre 1885 e 1914, lecionou Filosofia, Ética e Sociologia na Universidade de Berlim, mas nunca foi incorporado formalmente à universidade. -/- Ocupou o cargo de professor titular de Filosofia somente em 1914, em Estrasburgo, cidade onde permaneceu até a morte, em 1918. -/- Na virada do século XIX para o século XX na Alemanha, houve uma intensa efervescência filosófica, cultural e artística, cenário em que se desenvolveram a psicanálise, a teoria da relatividade, o positivismo lógico e a música atonal. Nesse cenário, Simmel tornou-se um conferencista muito aclamado e escreveu artigos e ensaios sobre os mais variados temas da Filosofia, como lógica, teoria do conhecimento, ética, estética ou metafísica, além de temas da Psicologia, da Sociologia, da História e da religião. -/- Escreveu também muitas biografias (de Johann Wolfgang von Goethe, de Friedrich Nietzsche, de Immanuel Kant e de Rembrandt, entre outros). -/- Suas obras sociológicas mais importantes são: Da diferenciação social (1890), A filosofia do dinheiro (1907), Sociologia (1908) e Questões fundamentais da Sociologia (1917). Georg Simmel teve influência marcante no desenvolvimento da Sociologia na Alemanha, nos Estados Unidos (em especial na Escola de Chicago) e na França (em Durkheim e seus colaboradores diretos). Suas obras foram traduzidas para o francês e o inglês, muitas vezes antes de ser publicadas em alemão. -/- 2. Max Weber (1864-1920) -/- Max Weber nasceu em 21 de abril de 1864, em Erfurt, e morreu em Munique, em 1920. De família abastada, teve uma educação formal de boa qualidade, o que lhe permitiu uma erudição notável. Com 18 anos, ingressou na Universidade de Heidelberg, onde escolheu como área de concentração o Direito e como correlatas a História, a Filosofia e a Economia. Nessa universidade, teve o primeiro contato com os escritos de Immanuel Kant e com neokantianos, os quais nunca deixou de lado em seus estudos. -/- Em 1889, concluiu o doutorado em Direito Comercial com uma tese sobre a história das sociedades comerciais da Idade Média. Em 1891, defendeu outra tese: A importância da história agrária romana para o direito público e privado. Em 1894, tornou-se professor de Economia na Universidade de Freiburg e, dois anos depois, transferiu-se para a Universidade de Heidelberg. -/- A partir de 1897, acometido de uma depressão profunda, não conseguiu desenvolver as atividades acadêmicas. Entre 1902 e 1903, retomou as atividades intelectuais, mas fora da universidade, pois não tinha condições psicológicas para ministrar aulas. No ano seguinte, tornou-se coeditor do Arquivo de Ciências Sociais, publicação muito importante para o desenvolvimento dos estudos sociológicos na Alemanha. -/- Entre agosto e dezembro de 1904, viajou, com Ferdinand Tönnies e Werner Sombart, aos Estados Unidos, por ocasião da Exposição Universal de Saint-Louis, onde entrou em contato com as igrejas e seitas protestantes daquele país e também com vários escritos de Benjamin Franklin (1706-1790), o que foi fundamental para suas pesquisas sobre a relação entre a ética protestante e o capitalismo. -/- Em 1907, recebeu uma herança significativa. A partir de então, dedicou-se exclusivamente à investigação histórica e sociológica. Em 1909, colaborou na fundação da Sociedade Alemã de Sociologia. Ao ser deflagrada a Primeira Guerra Mundial, em 1914, Weber foi convocado como oficial da reserva para dirigir um hospital militar. Entre as atividades no hospital encontrou tempo para continuar a escrever partes do livro que foi publicado postumamente por sua esposa, com o título Economia e sociedade. Além disso, desenvolveu estudos sobre ética econômica e as religiões universais e escreveu uma série de artigos para os grandes jornais da Alemanha. Nesses artigos, criticou a estrutura partidária do país e a burocratização das esferas políticas na Alemanha, afirmando que aquela situação ainda era a herança de Otto von Bismarck. -/- Em 1917, pronunciou uma conferência – A ciência como vocação – e produziu um escrito, no qual explicitou seu método – Ensaio sobre neutralidade axiológica nas ciências sociológicas e econômicas. -/- Pelas ideias expostas em debates e nos jornais e por sua erudição, Max Weber, após a derrota alemã na Primeira Guerra Mundial, fez parte da comissão que redigiu, em 1919, a nova constituição política alemã, conhecida como a Constituição de Weimar. -/- Pode-se afirmar que a vida de Max Weber foi dedicada aos estudos, à pesquisa e à participação ativa na política alemã de seu tempo, por meio de conferências e artigos para jornais e revistas. -/- Weber não media esforços para analisar e com-preender mais profundamente os temas que elegia. Aprendeu grego e hebraico para ler a Bíblia no original, espanhol para ler os documentos sobre as companhias de navegação e comércio espanhol, russo para ler os jornais sobre os acontecimentos na Rússia de 1905 até a revolução de 1917, inglês para ler os textos estadunidenses sobre a vida religiosa e a ética dos protestantes. -/- Para Max Weber, o indivíduo é o núcleo de análise por ser o único que pode definir intenções e finalidades para seus atos. Desse modo, o ponto de partida da Sociologia é a compreensão da ação dos indivíduos, atuando e vivenciando situações sociais com determinadas motivações e intenções. Instituições como Estado e família só ganham sentido quando vistas da perspectiva das relações sociais. Assim, Max Weber não concebe a sociedade como um bloco, uma estrutura una, mas como uma teia de relações capazes de produzir sentido. -/- A obra de Max Weber é vasta e engloba história, direito e economia, passando pelas questões religiosas, pelos processos burocráticos, pela análise da cidade, da música e, enfim, pela discussão metodológica das ciências humanas e dos conceitos sociológicos. -/- Entre os seus escritos, podemos destacar: A ética protestante e o “espírito” do capitalismo (1904-1905/1920), A ciência como vocação (1917), A política como vocação (1919), Economia e sociedade (1920), História geral da economia (1923) e Ensaios reunidos de sociologia da religião (1917/1920). -/- Outros sociólogos alemães mantiveram-se em atividade após a Primeira Guerra Mundial, como Ferdinand Tönnies, Leopold von Wiese (1876 -1969), Hans Freyer (1887-1969) e Franz Oppenheimer (1864 -1943), que fundou, em 1919, a primeira cátedra de Sociologia na Alemanha, em Frankfurt. -/- 3. A Escola de Frankfurt -/- Logo após a morte de Max Weber, abriu-se um novo horizonte para a Sociologia alemã com a fundação do Instituto de Pesquisa Social, vinculado à Universidade Johann Wolfgang Goethe de Frankfurt, que ficou conhecido como Escola de Frankfurt. Em 1923, um grupo de intelectuais – entre eles Friedrich Pollok (1894-1970), Leo Löwenthal (1900-1993), Karl August Wittfogel (1896-1988), Max Horkheimer (1895-1973) e Theodor Adorno (1903-1969) – desenvolveu uma análise da sociedade contemporânea com base em concepções filosóficas de Immanuel Kant, Friedrich Hegel e Friedrich Nietzsche, em visões sociológicas de Karl Marx e de Max Weber e no pensamento de Sigmund Freud. -/- Os integrantes do grupo de Frankfurt pretendiam desenvolver uma teoria crítica da sociedade capitalista e buscavam explicar fenômenos que iam da análise da personalidade autoritária à indústria cultural. Mantiveram a crítica ao positivismo e ao pragmatismo, procurando demonstrar a necessida-de de refletir sobre as condições que permitiram a emergência do nazismo e sobre o significado dessa ideologia. As reflexões desses intelectuais culminaram com uma crítica à razão instrumental e às formas de controle sobre a sociedade contemporânea. -/- Além dos estudiosos citados, são representantes desse pensamento Walter Benjamin (1892-1940), Erich Fromm (1900-1980) e Herbert Marcuse (1898-1979), entre outros. Todos os integrantes da Escola de Frankfurt precisaram sair da Alema-nha por causa da perseguição nazista. Adorno e Horkheimer voltaram ao país depois do fim da Segunda Guerra Mundial. Deram continuidade à Escola de Frankfurt, entre outros, Jürgen Habermas (1929-), da segunda geração, e Axel Honneth (1949-), da terceira e atual geração. -/- REFERENCIAL TEÓRICO -/- CUIN, C. H.; GRESLE, F. História da Sociologia. Trad. Roberto Leal Ferreira. São Paulo: Ensaio, 1994. -/- CULTURAL, A. Max Weber. Textos selecionados. 2ª ed. São Paulo: Abril Cultural, 1980. (Col. Os Pensadores). -/- NOVA, S. V. Introdução à Sociologia. 6ª ed. São Paulo: Atlas, 2004. -/- SILVA, A. et al. Sociologia em movimento. 2ª ed. São Paulo: Ática, 2016. -/- VANDENBERGHE, F. As sociologias de Georg Simmel. 1ª ed. Petrópolis: Vozes, 2018. -/- WAIZBORT, L. As aventuras de Georg Simmel. São Paulo: USP, Curso de Pós-Graduação em Sociologia/Editora 34, 2000. -/- SBS - Sociedade Brasileira de Sociologia PUCRS - PPG em Ciências Sociais Avenida Ipiranga, 6681 - Partenon CEP: 90619-900 - Porto Alegre, RS [email protected] Emanuel Isaque © 2019. (shrink)

Following Kripke and Putnam, the received view of chemical kinds has been a microstructuralist one. To be a microstructuralist about chemical kinds is to think that membership in said kinds is conferred by microstructural properties. Recently, the received microstructuralist view has been elaborated and defended, but it has also been attacked on the basis of complexities, both chemical and ontological. Here, I look at which complexities really challenge the microstructuralist view; at how the view itself might be made more complicated (...) in order to accommodate such challenges; and finally, at what this increasingly complicated picture implies for our standard assessment of chemical kindhood—primarily, for the widespread assumption that chemical kinds in general are more neat and tidy than those messy biological ones. _1_ The Received View _2_ A Taxonomy of Chemical Kinds _3_ Atomic Number _4_ H2O, H3O+, OH−, and More _5_ Complicating the Microstructuralist Picture _6_ Concrete and Other Mixtures _7_ Macromolecules, Especially Proteins _8_ Abandoning Sameness of Elemental Composition _9_ Not So Different after All. (shrink)

The New Evil Demon problem has been hotly debated since the case was introduced in the early 1980’s (e.g. Lehrer and Cohen 1983; Cohen 1984), and there seems to be recent increased interest in the topic. In a forthcoming collection of papers on the New Evil Demon problem (Dutant and Dorsch, forthcoming), at least two of the papers, both by prominent epistemologists, attempt to resist the problem by appealing to the distinction between justification and excuses. My primary aim here is (...) to critically evaluate this new excuse maneuver as a response to the New Evil Demon problem. -/- Their response attempts to give us reason to reject the idea that victims of the New Evil Demon have justification for believing as they do. I shall argue that this approach is ultimately unsuccessful, however much of value can be learned from these attempts. In particular, progress in the debate can be made by following those who advance the excuse maneuver and make explicit the connection between epistemic justification and epistemic norms. By doing so, the questions being debated are clarified, as is the methodology being used to attempt to answer them. (shrink)

This chapter will review selected aspects of the terrain of discussions about probabilities in statistical mechanics (with no pretensions to exhaustiveness, though the major issues will be touched upon), and will argue for a number of claims. None of the claims to be defended is entirely original, but all deserve emphasis. The first, and least controversial, is that probabilistic notions are needed to make sense of statistical mechanics. The reason for this is the same reason that convinced Maxwell, Gibbs, and (...) Boltzmann that probabilities would be needed, namely, that the second law of thermodynamics, which in its original formulation says that certain processes are impossible, must, on the kinetic theory, be replaced by a weaker formulation according to which what the original version deems impossible is merely improbable. Second is that we ought not take the standard measures invoked in equilibrium statistical mechanics as giving, in any sense, the correct probabilities about microstates of the system. We can settle for a much weaker claim: that the probabilities for outcomes of experiments yielded by the standard distributions are effectively the same as those yielded by any distribution that we should take as a representing probabilities over microstates. Lastly, (and most controversially): in asking about the status of probabilities in statistical mechanics, the familiar dichotomy between epistemic probabilities (credences, or degrees of belief) and ontic (physical) probabilities is insufficient; the concept of probability that is best suited to the needs of statistical mechanics is one that combines epistemic and physical considerations. (shrink)

Classically, gratitude is a tri-polar construal, logically ordering a benefactor, a benefice, and a beneficiary in a favour-giving-receiving situation. Grammatically, the poles are distinguished and bound together by the prepositions ”to’ and ”for’; so I call this classic concept ”to-for’ gratitude. Classic religious gratitude follows this schema, with God as the benefactor. Such gratitude, when felt, is a religious experience, and a reliable readiness or ”habit’ of such construal is a religious virtue. However, atheists have sometimes felt an urge or (...) need for an analogous experience and virtue of gratitude, and theists sometimes feel intellectual discomfort with classical theistic gratitude on consideration of the misfortunes that characterize our life along with its blessings. In response, another conception of religious gratitude has been attempted, a construal that lacks the to-for structure. This paper probes the significance of the benefactor for gratitude, both secular and religious, and, with Søren Kierkegaard’s help, some features of the theology of classical religious gratitude that dissolve the problem of misfortunes. (shrink)

A common view among nontheists combines the de jure objection that theism is epistemically unacceptable with agnosticism about the de facto objection that theism is false. Following Plantinga, we can call this a “proper” de jure objection—a de jure objection that does not depend on any de facto objection. In his Warranted Christian Belief, Plantinga has produced a general argument against all proper de jure objections. Here I first show that this argument is logically fallacious (it makes subtle probabilistic fallacies (...) disguised by scope ambiguities), and proceed to lay the groundwork for the construction of actual proper de jure objections. (shrink)

Certain advocates of the so-called “neo-logicist” movement in the philosophy of mathematics identify themselves as “neo-Fregeans” (e.g., Hale and Wright), presenting an updated and revised version of Frege’s form of logicism. Russell’s form of logicism is scarcely discussed in this literature and, when it is, often dismissed as not really logicism at all (in light of its assumption of axioms of infinity, reducibility and so on). In this paper I have three aims: firstly, to identify more clearly the primary meta-ontological (...) and methodological differences between Russell’s logicism and the more recent forms; secondly, to argue that Russell’s form of logicism offers more elegant and satisfactory solutions to a variety of problems that continue to plague the neo-logicist movement (the bad company objection, the embarrassment of richness objection, worries about a bloated ontology, etc.); thirdly, to argue that neo-Russellian forms of logicism remain viable positions for current philosophers of mathematics. (shrink)

Because factory-farmed meat production inflicts gratuitous suffering upon animals and wreaks havoc on the environment, there are morally compelling reasons to become vegetarian. Yet industrial plant agriculture causes the death of many field animals, and this leads some to question whether consumers ought to get some of their protein from certain kinds of non factory-farmed meat. Donald Bruckner, for instance, boldly argues that the harm principle implies an obligation to collect and consume roadkill and that strict vegetarianism is thus immoral. (...) But this argument works only if the following claims are true: all humans have access to roadkill, roadkill would go to waste if those who happen upon it don’t themselves consume it, it’s impossible to harvest vegetables without killing animals, the animals who are killed in plant production are all-things-considered harmed by crop farming, and the best arguments for vegetarianism all endorse the harm principle. As I will argue in this paper, each claim is deeply problematic. Consequently, in most cases, humans ought to strictly eat plants and save the roadkill for cats. (shrink)

This study adds to the existing literature on meaningful work by offering a cross-cultural perspective. Since work shapes the kind of person that we are and plays an important role in our well-being, some theorists have adopted a virtue theory approach to meaningful work using an Aristotelian-MacIntyrean framework. For lack of a better term, I will call this a western virtue theory. This paper presents a contemporary virtue-focused Buddhist perspective on the topic. While a virtue-ethics interpretation of Buddhism is now (...) widely accepted and has been applied to several issues, not much has been written about meaningful work using a Buddhist-Aristotelian comparative framework. Buddhism is an important cultural component not only of countries that are predominantly Buddhist, but of other societies that have come in contact with it. To develop a Buddhist framework, I draw heavily from the works of Buddhist scholars, particularly in the West who use a virtue framework in interpreting Buddhism. The aims of my essay are dual. The first is to articulate a straightforward application of Buddhism on the contemporary ethical discussion of meaningful work. The second is to discuss the similarities, clarify the differences, and demonstrate the strengths and weaknesses relative to each other of the Buddhist and the Western virtue theory perspectives. In my analysis, I argue that consideration of Buddhist perspective will enable us to construct a cross-cultural, inclusive, and pluralistic conceptual model for the deliberation of meaningful work that complements the Western virtue theory. (shrink)

There is a great deal of interest among business ethicists of today on the topic of spirituality of work. The connection between spirituality and business ethics has been acknowledged in scholarly literature, but this connection is expressed in different ways. Nonetheless, there is a growing consensus that spirituality and corporate profitability are not mutually exclusive. This essay presents a spirituality of work from the perspective of Hindu religion. Hinduism is one of the major religions in the world comprising 15% of (...) the world population. In its origin, Hinduism is somewhat a geographical term. It encompasses the various beliefs, spiritual practices, and rituals of people who originally inhabited the Indus Valley. Hinduism is not a single religion, in the sense that the term religion is understood in the Western context. Treating it as one tradition without considering its diverse and pluralistic character as well as the historical and textual factors that influence its development and complexities is highly problematic. This study explores a Hindu spirituality of work using Bhagavadgita as its primary source – one of the most important texts in Hinduism. (shrink)

Neutral monism is a position in metaphysics defended by Mach, James, and Russell in the early twentieth century. It holds that minds and physical objects are essentially two different orderings of the same underlying neutral elements of nature. This paper sets out some of the central concepts, theses and the historical background of ideas that inform this doctrine of elements. The discussion begins with the classic neutral monism of Mach, James, and Russell in the first part of the paper, then (...) considers recent neo-Russellian versions in the second half. The chances for a revival of neutral monism are probably slight; its key ideas and starting points lie far from those in contemporary philosophy of mind. A better route might be through the philosophy of science and a deeper understanding of causation. (shrink)

Russell discovered the classes version of Russell's Paradox in spring 1901, and the predicates version near the same time. There is a problem, however, in dating the discovery of the propositional functions version. In 1906, Russell claimed he discovered it after May 1903, but this conflicts with the widespread belief that the functions version appears in _The Principles of Mathematics_, finished in late 1902. I argue that Russell's dating was accurate, and that the functions version does not appear in the (...) _Principles_. I distinguish the functions and predicates versions, give a novel reading of the _Principles_, section 85, as a paradox dealing with what Russell calls _assertions_, and show that Russell's logical notation in 1902 had no way of even formulating the functions version. The propositional functions version had its origins in the summer of 1903, soon after Russell's notation had changed in such a way as to make a formulation possible. (shrink)

Meaningful work is both a moral issue and an economic one. Studies show that workers’ experience of meaninglessness in their jobs contributes to job dissatisfaction which has negative effects to business. If having a meaningful work is essential for the well-being of workers, providing them with one is an ethical requirement for business establishments. The essay aims to articulate an account of meaningful work in the Catholic social teachings. CST rejects the subjectivist and relativist notion of work which affirms the (...) absolute freedom of individuals to choose their commitment and goals, even if this includes experiencing satisfaction in dehumanizing work. First, the paper will present a summary account of some of the current views on meaningful work from the objective-normative approach. This will be followed by a systematic treatment of the meaning and value of work in the CST, the similarities and differences it has with alternative views, and its implications for the way we promote meaningful work. The paper will argue that by recognizing the subjective and objective dimensions of work and affirming that although the two are inseparable, the former takes priority over the latter; CST develops a holistic, comprehensive, and coherent account of meaningful work which overcomes some of the difficulties that are usually encountered in dealing with this issue from a purely objective approach. (shrink)

In this article, we argue that there is an essential difference between social intelligence and creative intelligence, and that they have their foundation in human sexuality. For sex differences, we refer to the vast psychological, neurological, and cognitive science research where problem-solving, verbal skills, logical reasoning, and other topics are dealt with. Intelligence tests suggest that, on average, neither sex has more general intelligence than the other. Though people are equals in general intelligence, they are different in special forms of (...) intelligence such as social intelligence and creative intelligence, the former dominant in women, the latter dominant in men. The dominance of creative intelligence in men needs to be explained. The focus of our research is on the strictly anthropological aspects, and consequently our explanation for this fact is based on the male-female polarity in the mating systems. Sexual dimorphism does not only regard bodily differences but implies different forms of sex life. Sex researchers distinguish between two levels of sexual intercourse: procreative sex and recreational sex, and to these we would add “creative sex.” On all three levels, there is a behavioral difference between men and women, including the subjective experience. These differences are as well attributed to culture as genetically founded in nature. Sexual reproduction is only possible if females cooperate. Their biological inheritance makes females play a decisive role in mate choice. Recreational sex for the purpose of pleasure rather than reproduction results from female extended sexual activity. Creative sex, on the contrary, is a specifically male performance of sexuality. We identify creative sex with eroticism. Eroticism evolved through the transformation of the sexual drive into a mental state of expectation and fantasizing. Hence, sex differences (that nowadays are covered up by cultural egalitarianism) continue to be the evolutionary origin of the difference between social and creative intelligence. (shrink)

This is a response to Macleod 2012's argument that the history of unjust property acquisitions requires rich libertarians to give away everything in excess of equality. At first, problematic questions are raised. How much property is usually inherited or illegitimate? Why should legitimate inheritance be affected? What of the burden of proof and court cases? A counterfactual problem is addressed. Three important cases are considered: great earned wealth; American slavery; land usurpation. All are argued to be problematic for Macleod 2012's (...) thesis. Various problems are explained concerning using the Nozickian argument to decide the alleged excess that rich libertarians own. The essay's main error is the presupposition that free markets do not help the worst-off. The majority of unjust holdings today are not the result of historical injustices but arise through continuing transfers enabled by taxation and state-regulation. More study of libertarian contributions to the social sciences and philosophy would appear to be desirable "personal behavior" among socialists. (shrink)

A number of paradigms have been proposed to understand the sources of meaningful work, but a non-Western approach has attracted little attention. This study aims to make a theoretical contribution toward an understanding of meaningful work from a virtue-ethics framework that is culturally meaningful and relevant to Filipino realities and their distinct cultural heritage. It develops a paradigm for a Filipino view of meaningful work that could guide both researchers and practitioners in business ethics by defining what is meaningful work, (...) explaining why it is important, and presenting some examples of concrete measures that management can utilize to promote meaningful work in the Philippine workplace. (shrink)

Recent research has begun treating the perennial philosophical question, “what makes a person the same over time?” as an empirical question. A long tradition in philosophy holds that psychological continuity and connectedness of memories are at the heart of personal identity. More recent experimental work, following Strohminger & Nichols (2014), has suggested that persistence of moral character, more than memories, is perceived as essential for personal identity. While there is a growing body of evidence supporting these findings, a critique by (...) Starmans & Bloom (2018) suggests that this research program conflates personal identity with mere similarity. To address this criticism, we explore how loss of someone’s morality or memories influence perceptions of identity change, and perceptions of moral duties towards the target of the change. We present participants with a classic ‘body switch’ thought experiment and after assessing perceptions of identity persistence, we present a moral dilemma, asking participants to imagine that one of the patients must die (Study 1) or be left alone in a care home for the rest of their life (Study 2). Our results highlight the importance of the continuity of moral character, suggesting lay intuitions are tracking (something like) personal identity, not just mere similarity. (shrink)

This study examines from an ethical framework the circumstances of workers who are engaged in non-professional services that are offered through corporations that are organized to serve high volume of costumers. Drawing on the relevant ethical teachings of the Catholic social tradition (CST), it explores some practices, strategies, and policies that could address the problems experienced by many service providers in the United States today. CST refers to a wide variety of documents of the magisterium of the Catholic Church which (...) respond to the changing social and economic challenges of the modern world. The study argues that the primacy of the person, love and subsidiarity, sense of community, and respect for worker’s rights and unionism in CST are not only moral principles that uphold intrinsic human goods, they are likewise instrumental to operational effectivity because they promote job satisfaction, smooth interpersonal relationship, and long-term commitment with the company. They enable service providers to work efficiently, deliver exceptional service, and act as conduit between the customers and the business establishment, rather than simply being caught between their conflicting demands. (shrink)

An often-overlooked characteristic of the human mind is its propensity to wander. Despite growing interest in the science of mind-wandering, most studies operationalize mind-wandering by its task-unrelated contents. But these contents may be orthogonal to the processes that determine how thoughts unfold over time, remaining stable or wandering from one topic to another. In this chapter, we emphasize the importance of incorporating such processes into current definitions of mind-wandering, and propose that mind-wandering and other forms of spontaneous thought (such as (...) dreaming and creativity) are mental states that arise and transition relatively freely due to an absence of constraints on cognition. We review existing psychological, philosophical and neuroscientific research on spontaneous thought through the lens of this framework, and call for additional research into the dynamic properties of the mind and brain. (shrink)

Validity is a well-defined notion. Premise circularity is not. Attempting to define premise circularity precisely generates a puzzle: a difficult-to-avoid correspondence between the definitions of ‘valid argument’ and ‘premise circular argument.’.

Grete Hermann’s essay “Die naturphilosophischen Grundlagen der Quantenmechanik” has received much deserved scholarly attention in recent years. In this paper, I follow the lead of Elise Crull who sees in Hermann’s work the general outlines of a neo-Kantian interpretation of quantum theory. In full support of this view, I focus on Hermann’s central claim that limited spatio-temporal, and even analogically causal, representations of events exist within an overall relational structure of entangled quantum mechanical states that defy any unified spatio-temporal description. (...) In my view, Hermann also advances an important transcendental argument that perspectival spatio-temporal representations of nature have their foundations in general relational networks that are not spatio-temporal. The key point is that the adoption of a perspectival system within the general network induces the representation but only for that context. These ideas are consistent with a perspectival subject–object principle in Kant and also with Weyl’s work on Lie groups and their representations. (shrink)

A look at the dynamical concept of space and space-generating processes to be found in Kant, J.F. Herbart and the mathematician Bernhard Riemann's philosophical writings.

A number of paradigms have been proposed to understand the sources of meaningful work, but a non-Western approach has attracted little attention. Because some authors have argued that meaningful work has positive valence that has eudaimonic rather than hedonic content, a virtue-ethics approach to meaningful work has been used. Virtue ethicists acknowledge that our work and places of employment have a profound influence in shaping our character and living a fulfilled life. This study aims to make a theoretical contribution toward (...) an understanding of meaningful work from a virtue-ethics framework that is culturally meaningful and ethically relevant to Filipino realities and their distinct national heritage. It develops a conceptual model for a Filipino view of meaningful work that could guide both researchers and practitioners in business ethics by explaining what makes work meaningful, justifying why this is important, and presenting some examples of concrete measures that management can utilize to promote meaningful work in the Philippine workplace. By integrating Filipino virtues in conceptualizing meaningful work, I believe that a theoretical advancement is made toward a pluralistic and multicultural understanding of the concept, especially through the lens of virtue-ethics. (shrink)

Fregeans face the difficulty finding a notation for distinguishing statements about the sense or meaning of an expression as opposed to its reference or denotation. Famously, in "On Denoting", Russell rejected methods that begin with an expression designating its denotation, and then alter it with a "the meaning of" operator to designate the meaning. Such methods attempt an impossible "backward road" from denotation to meaning. Contemporary neo-Fregeans, however, have suggested that we can disambiguate _with_, rather than _against_, the grain, by (...) using a notation that begins with expressions designating senses or meanings, and then alters them with a "the denotation of" operator to designate the denotation. I show that in his manuscripts of 1903–05, Russell both considered and rejected a similar notation along with the metaphysical suppositions underlying it. This discussion sheds light on the evolution of Russell's thought, and may yet be instructive for ongoing debates. (shrink)

The objective of this paper is to situate the ethics of Karol Wojtyla in the context of personalist philosophy - a 20th century philosophical and theological movement that seeks to investigate reality from the point of view of the human person. Personalism places persons and personal relationships at the center of theory and practice and explores the significance of personhood across disciplines and traditions. In terms of methodology, personalism takes into consideration the data gathered by empirical sciences and our lived (...) experiences as part of our community. While not to be thought of exclusively as a moral philosophy, most personalist philosophies place strong emphasis on ethical concerns. Personalist philosophers maintain that experience ought to be the starting point for the philosophical analysis of the person. At the outset, it must be clarified that this paper is not a systematization of the ethics of Wojtyla per se for there is no such thing as Wojtyla's ethics that can be set apart from other ethical systems in general or from Christian ethics in particular. Wojtyla did not develop his own “original” ethical system or philosophy. As many critics have pointed out, Wojtyla’s philosophical project can be best described as incomplete. His work is a picture of Aristotelian-Thomism enriched by phenomenological analysis of the human person. He develops a phenomenology of the subject grounded on a personalist principle. (shrink)

Arguments for handgun ownership typically appeal to handguns’ value as an effective means of self-protection. Against this, critics argue that private ownership of handguns leads to more social harm than it prevents. Both sides make powerful arguments, and in the absence of a reasonable consensus regarding the merits of gun ownership, David DeGrazia proposes two gun control policies that ‘reasonable disputants on both sides of the issue have principled reasons to accept.’ These policies hinge on his claim that ‘an even-handed (...) examination of the available evidence casts considerable doubt on the thesis that handgun ownership enables more adequate self-defense and physical security in the home.’ We challenge DeGrazia’s ‘moderate gun control’ policies on both philosophical and empirical grounds. Philosophically, we show that the arguments he gives in support of his proposed gun-control measures are too narrow and incomplete to warrant his conclusions about what kind of gun control there ought to be, even if he is right about the empirical evidence. Empirically, we argue that a truly even-handed examination of the evidence makes DeGrazia’s claim that gun ownership is on average self-defeating much less plausible than he supposes. Our conclusion is that DeGrazia has failed to establish his claim that gun ownership is self-defeating and therefore has no case for the gun-control policies he suggests. (shrink)

The problem analysed in this paper is whether we can gain knowledge by using valid inferences, and how we can explain this process from a model-theoretic perspective. According to the paradox of inference (Cohen & Nagel 1936/1998, 173), it is logically impossible for an inference to be both valid and its conclusion to possess novelty with respect to the premises. I argue in this paper that valid inference has an epistemic significance, i.e., it can be used by an agent to (...) enlarge his knowledge, and this significance can be accounted in model-theoretic terms. I will argue first that the paradox is based on an equivocation, namely, it arises because logical containment, i.e., logical implication, is identified with epistemological containment, i.e., the knowledge of the premises entails the knowledge of the conclusion. Second, I will argue that a truth-conditional theory of meaning has the necessary resources to explain the epistemic significance of valid inferences. I will explain this epistemic significance starting from Carnap’s semantic theory of meaning and Tarski’s notion of satisfaction. In this way I will counter (Prawitz 2012b)’s claim that a truth-conditional theory of meaning is not able to account the legitimacy of valid inferences, i.e., their epistemic significance. (shrink)

The research is a comparative study of the atomic theories of Kanada and Democritus. Because of their pluralistic tendencies, emphasis on causality, their materialistic account of sense knowledge, and their attempt to explain the physical system by means of reduction to the configuration of its constitutive elements, both philosophers present an epistemological base that could accommodate scientific inquiry. Notwithstanding the early and expansive beginning of Indian atomism, modern scientific atomic theory traces its origin to Democritus. Through cross-cultural critical engagement of (...) parallel ideas between Kanada and Democritus, the paper aims to discover the common problems that they dealt with in order to further our understanding of the early history of atomic theory, to evaluate the relative merits and limitations of their proposed solutions, to resolve some difficulties that each account faces by appealing to the other, and to highlight their contributions to the emergence of atomic worldview. (shrink)

In this paper, multi attribute decision making problem based on grey relational analysis in neutrosophic cubic set environment is investigated. In the decision making situation, the attribute weights are considered as single valued neutrosophic sets. The neutrosophic weights are converted into crisp weights. Both positve and negative GRA coefficients, and weighted GRA coefficients are determined. Hamming distances for weighted GRA coefficients and standard (ideal) GRA coefficients are determined. The relative closeness coefficients are derived in order to rank the alternatives. The (...) relative closeness coefficients are designed in ascending order. Finally, a numerical example is solved to demonstrate the applicability of the proposed approach. (shrink)

Extension is probably the most general natural property. Is it a fundamental property? Leibniz claimed the answer was no, and that the structureless intuition of extension concealed more fundamental properties and relations. This paper follows Leibniz's program through Herbart and Riemann to Grassmann and uses Grassmann's algebra of points to build up levels of extensions algebraically. Finally, the connection between extension and measurement is considered.

This article presents an ethical analysis and critique of personalized service in the tradition of Catholic social teaching (CST) that is both Catholic and Personalist. It tackles the ethical issues involved when service delivery is personalized, issues that affect both the consumers and the service providers. It focuses on nonprofessional services that are offered by low-skilled blue-collar workers through corporations that are organized to produce efficient service to a high volume of consumers. Customer service involves intersubjectivity, that is, interaction between (...) two persons as subjects. Ethics in the service context is not only about treating consumers in a just manner; the threats to the personhood of the service providers are also significant, for their work cannot be separated from their very being. By focusing on the ethical issues of emotional labor and consumerism of human service, the study will argue that the human interaction in personalized service runs the risk of alienating us from our authentic selves and from each other. If the objective of personalized service is to create authentic human relationship in the service encounter, the latter can arise even in a nonpersonalized service. We do not have to personalize our actions in order to create genuine human interaction. Instead, what we must do is to treat each other as persons. (shrink)

The notion of the subjective dimension of work has its roots in Catholic Social Teaching. This essay offers a Buddhist perspective on this topic. Although there is no distinction between the subjective-objective dimensions of work in traditional Buddhist texts, Buddhist teaching on karma contains implicit affirmation of the subjective dimension of work as the source of the morality of work, and this notion is a useful explanatory framework in understanding right livelihood in contemporary setting. While Buddhist perspective on subjectivity of (...) work is consistent with the view of Catholic Social Teaching, consideration of Buddhism in our conceptualization of the subjective dimension of work will challenge us to revise and expand the concept and practice of meaningful work to integrate the wellbeing of workers, interpersonal relationships, meditative practice (mindfulness) and concern for the environment. (shrink)

Despite the proliferation of studies on corporate social responsibility (CSR), there is a lack of consensus and a cardinal methodological base for research on the quality of CSR communication. Over the decades, studies in this space have remained conflicting, unintegrated, and sometimes overlapping. Drawing on semiotics—a linguistic-based theoretical and analytical tool, our article explores an alternative perspective to evaluating the quality and reliability of sustainability reports. Our article advances CSR communication research by introducing a theoretical-cum-methodological perspective which provides unique insights (...) into how to evaluate the quality of CSR communication. Particularly, we illustrate the application of our proposed methodology on selected U.K. FTSE 100 companies. Our two-phased analysis employed the Greimas Canonical Narrative Schema and the Semiotic Square of Veridiction in drawing meanings from selected sustainability/csr reports. In addition, we present a distinctive CSR report quality model capable of guiding policy makers and firms in designing sustainability/csr reporting standards. (shrink)

In this paper, the issues of computability and constructivity in the mathematics of physics are discussed. The sorts of questions to be addressed are those which might be expressed, roughly, as: Are the mathematical foundations of our current theories unavoidably non-constructive: or, Are the laws of physics computable?

For the past thirty years, the late Tom Regan bucked the trend among secular animal rights philosophers and spoke patiently and persistently to the best angels of religious ethics in a stream of publications that enjoins religious scholars, clergy, and lay people alike to rediscover the resources within their traditions for articulating and living out an animal ethics that is more consistent with their professed values of love, mercy, and justice. My aim in this article is to showcase some of (...) the wealth of insight offered in this important but under-utilized archive of Regan’s work to those of us, religious or otherwise, who wish to challenge audiences of faith to think and do better by animals. (shrink)

This essay is part of an attempt to reconcile two extreme views in economics: the (neglected) subjective, apriorist approach and the (standard) objective, scientific (i.e., falsifiable) approach. The Austrian subjective view of value, building on Carl Menger’s theory of value, was developed into a theory of economics as being entirely an a priori theory of action. This probably finds its most extreme statement in Ludwig von Mises’ Human Action (1949). In contrast, the standard economic view has developed into making falsifiable (...) predictions about economic phenomena whereby the truth of the assumptions, especially about economic agents, is relatively unimportant: predictive fecundity is all. This finds an extreme statement in Milton Friedman’s introductory essay in his Essays in Positive Economics (1953). However, many economists fall somewhere between the two extremes, such as McKenzie and Tullock (1978). (shrink)

This paper is about the modern-day problem of human alienation and fulfillment in work from the perspective of the Catholic social thought. It analyses the symptoms and causes of work alienation, the meaning of work and its significance in the individual’s quest for fulfillment, and how the Catholic social teachings can shed light on the problems involved in transforming the world of work. Alienation in work affects one’s subjective and psychological fulfillment, but it is not ultimately dependent on material culture (...) or economic models. The problem of alienation in work cannot be dealt with by simply modifying the production process or the wage system, although these are factors that alienate people even more. Social problems cannot be solved without light of faith and the recognition of the moral order that is rooted in God. In the final analysis, alienation is not simply the loss of meaning in human activities. It is the loss of life’s meaning and man’s estrangement from his own authentic nature, including his reason for being and final end, that results from the rejection of God and His teachings. What Catholicism provides is a combination of economic, psychological, moral, social, and spiritual motives for work that will make it personally fulfilling. (shrink)

This paper aims to synthesize two equally impressive systems of thought: Indian philosophy in the East and Presocratic philosophy in the West, which are separated not only by space and time but by our prejudices. It attempts to show the universality of philosophy by exploring the parallelisms and similarities, clarifying contrasts, and highlighting the common themes that are emphasized and de-emphasized in them. The study does not intend to give a complete account of the early Greek and Hindu thoughts. The (...) discussion of Hindu philosophy focuses on the Upanishads, the main source of Hinduism. We will use for our primary source the following texts which majority of Indologists consider as the most authoritative: Aiteriya, Kaushitaki, Taittiriya, Chandogya, Brihadharanyaka, Katha, Mandukya, Maitriyani, Svetasvatara, Isa, and Kena. On the side of Presocratic philosophy are included such major thinkers as Thales, Anaximander, Anaximenes, Heraclitus, Pythagoras, Parmenides, Anaxagoras, and Empidocles. (shrink)

It is an irony to attack a more sceptical epistemology than one's own in the name of scepticism and defend, instead, an epistemology that is positively illogical. And yet that is what Martin Gardner has done in his “A Skeptical Look at Karl Popper.”.

This essay is an interreligious study of spirituality of work. It considers the normative/doctrinal teachings on work in Bhagavadgita and Catholic Social Teaching. It will begin by exploring a Hindu spirituality of work based on Bhagavadgita. The paper will analyze salient ideas and relevant passages in the text that tackle the religio-spiritual significance of our daily engagement in the world through paid work from a Hindu perspective. A discussion on major themes in Catholic Social Teaching that resonate with Bhagavadgita’s tenets (...) on spirituality of work will follow. These themes will serve as analytical elements that will frame an interreligious spirituality of work from the two points of view. This study will demonstrate that, as far as spirituality of work is concerned, there is more convergence than divergence between Catholicism and Hinduism. Spirituality of work can be a unifying force, a locus for cross-cultural dialogue, and a bridge between different beliefs in the workplace. (shrink)

This paper, for two upcoming volumes, makes what I consider to be the definitive textual case for finally rejecting the phenomenalist interpretation of Ernst Mach's works, and his customary association with the Vienna Circle, in favor of a stronger realistic neutral monist reading connecting him to James, Russell and the American realist movement and today's neutral monism (for example my 2014). I hope that this reading will eventually supplant the previously mistaken view of Mach's work and that his views of (...) science and philosophy of space and time can be revised as well. (shrink)

This article analyzes the treatment of natural philosophy in the work of Thomas Aquinas from the point of view of assimilation of the Aristotelian physical corpus. It focuses primarily on the Aquinas’s defense of the conception of the fallibility of the natural reason, the provisional and revisable character of all physical theories, the necessity of intercultural dialogue to discover the truths about nature, and Aquinas’s role in the development of the skeptical attitude in scientific research of the mobile’s world.

Andy Curzon replied (often quoting from the opening sections of Lester 2014, chapter 10) in an ongoing debate with Lee Waaks, which Mr Waaks forwarded (with approval) to the Libertarian Alliance Forum (27 February 2015). This response replies to the criticisms after directly quoting them (the indented text; except where Lester is occasionally quoted, as indicated). A few cuts have been made to avoid some repetition and irrelevance. However, just as Mr Curzon sometimes repeats his main points in slightly different (...) ways and contexts in the hope that some of them might prove cogent, so this reply does the same. The dialogue-like result seems to engage more directly and completely than producing a new stand-alone exposition. And some new arguments are even developed in the process. But the full nature of many of the criticisms and replies often only becomes clear as the “dialogue” proceeds. An addendum then rebuts two further brief critical responses in the same manner. (shrink)

Differing worldviews give interdisciplinary work value. However, these same differences are the primary hurdle to productive communication between disciplines. Here, we argue that philosophical issues of metaphysics and epistemology subserve many of the differences in language, methods and motivation that plague interdisciplinary fields like educational neuroscience. Researchers attempting interdisciplinary work may be unaware that issues of philosophy are intimately tied to the way research is performed and evaluated in different fields. As such, a lack of explicit discussion about these assumptions (...) leads to many conflicts in interdisciplinary work that masquerade as more superficial issues. To illustrate, we investigate how philosophical assumptions about the mind may influence researchers in educational neuroscience. The methods employed by researchers in this field are shaped by their metaphysical beliefs, and arguments around these issues can threaten accepted disciplinary ontologies. Additionally, how a researcher understands reduction in the special sciences and how they place their colleagues in this ontology constrains the scope of interdisciplinary projects. In encouraging researchers to explicitly discuss the philosophical assumptions underlying their research we hope to alleviate some of the conflict and establish realistic expectations for collaborative projects. (shrink)

Frederick 2013 (the critique) offers criticisms of the Escape from Leviathan (EfL) theory of libertarian liberty and also of its compatibility with preference-utilitarian welfare and private-property anarchy. This reply to the critique first explains the underlying philosophical problem with libertarian liberty and EfL’s proposed solution. It then goes through the critique in detail showing that it does not grasp the problem or the solution and offers only misrepresentations and unsound criticisms.

Lester‘s reply to the review by Gordon and Modugno of Escape from Leviathan was due to appear in a later edition of the same periodical, but it was eventually dropped without notice or a reason being given. Subsequently, their review has occasionally been cited in isolation as a refutation of that book‘s theory of liberty, the compatibility of such liberty with welfare maximisation, and the use of "Popperian views" as though a complete reply did not exist and were not freely (...) available and easily found online. To make it harder to avoid the reply, whether by accident or design, it is reproduced here (but with sundry small emendations for greater clarity). (shrink)

This brief monograph was written in an attempt to discover the general situation of Disability Studies, given that this appears to have become a growth area in academia with various typically illiberal aspects. The findings bear out the initial impression. There is a style of argument, even propaganda (for there is usually little genuine engagement with opposing liberal views), that can be seen in many other areas of academia. It amounts to a relatively new ‘progressive’ industry with various fashionable keywords, (...) phrases and ideologies—often not obviously related to disabilities in any serious way—indicating the nature of the beast: ‘progressive’, ‘radical’, ‘oppression’, ‘bourgeois’, ‘empowerment’, ‘rights’, ‘equal opportunities’, ‘discrimination’, ‘prejudice’, ‘citizenship’, ‘social justice’, ‘socially constructed’, ‘Marxism’, ‘Post Modernism’ and ‘Feminism’. The overall picture is that disability has become increasingly politicised along politically correct lines to the detriment of society as a whole and, eventually, even to the disabled themselves. This is largely caused by the endemic trahison des clercs in our tax-consuming and coercively monopolised university system. (shrink)