In a previous issue of this journal Michael Veber argued that God could not answer certain prayers because doing so would be immoral. In this article I attempt to demonstrate that Veber’s argument is simply the logical problem of evil applied to a possible world. Because of this, his argument is susceptible to a Plantinga-style defense.

This paper considers a problem that arises for free will defenses when considering the nature of God's own will. If God is perfectly good and performs praiseworthy actions, but is unable to do evil, then why must humans have the ability to do evil in order to perform such actions? This problem has been addressed by Theodore Guleserian, but at the expense of denying God's essential goodness. I examine and critique his argument and provide a solution to the initial problem (...) that does not require abandoning God's essential goodness. (shrink)

I begin with a distinction between narrow and broad defenses to the logical problem of evil. The former is simply an attempt to show that God and evil are not logically incompat-ible whereas the latter attempts the same, but only by appealing to beliefs one takes to be true in the actual world. I then argue that while recent accounts of original sin may be consistent with a broad defense, they are also logically incoherent. After considering potential replies, I conclude (...) by proposing an account of original sin that is both logically coherent and consistent with a broad defense. (shrink)

In this chapter, we attempt to show that J.P. Moreland's understanding of apologetics is beautifully positioned to counter resistance to a rationally defensible Christianity—resistance arising from the mistaken idea that any rational defense will fail to support or even undermine relationship. We look first at Paul Moser's complaint that since rational apologetics doesn’t prove the God of Christianity, it falls short of delivering what matters most—a personal agent worthy of worship and relationship. We then consider John Wilkinson's charge that the (...) use of reason and argument in evangelistic contexts is relationally futile. Since people aren’t looking for arguments, and logic is an arbitrary human invention, we should present Christianity to others as an irrational faith story. (shrink)

In this paper we explore the idea that Pentecostalism is best supported by conjoining it to a postmodern, narrative epistemology in which everything is a text requiring interpretation. On this view, truth doesn’t consist in a set of uninterpreted facts that make the claims of Christianity true; rather, as James K. A. Smith says, truth emerges when there is a “fit” or proportionality between the Christian story and one’s affective and emotional life. We argue that Pentecostals should reject this account (...) of truth, since it leads to either a self-refuting story-relativism or the equally problematic fallacy of story-ism: favoring one’s own story over others without legitimate reason. In either case, we contend, the gospel itself is placed at risk. (shrink)

In this paper, we attempt to show that if Plantinga’s free will defence succeeds, his O Felix Culpa theodicy fails. For if every creaturely essence suffers from transworld depravity, then given that Jesus has a creaturely essence (as we attempt to show), it follows that Incarnation and Atonement worlds cannot be actualized by God, in which case we have anything but a felix culpa.

In this paper we respond to three objections raised by Joshua Harris to our article, “Against a Postmodern Pentecostal Epistemology,” in which we express misgivings about the conjunction of Pentecostalism with James K. A. Smith’s postmodern, story-based epistemolo- gy. According to Harris, our critique: 1) problematically assumes a correspondence theory of truth, 2) invalidly concludes that “Derrida’s Axiom” conflicts with “Peter’s Axiom,” and 3) fails to consider an alternative account of the universality of Christian truth claims. We argue that Harris’s (...) objections either demonstrate a deficient interpretation of the relevant biblical pas- sages or are not directed at us at all. (shrink)

C. Stephen Layman contends that an argument supporting theism over naturalism can be constructed based on three defensible, non–question-begging premises about the moral order. Previous critics of Layman’s argument have challenged the truth of these premises. We stipulate them arguendo but go on to show that there is a deeper problem: a fourth premise introduced to complete the argument—the “completion premise,” as we call it—is true only if we assume that God exists or we concede that there is no afterlife. (...) We close with suggestions for how Layman’s argument must be strengthened to meet with dialectical success. (shrink)

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

Throughout the biological and biomedical sciences there is a growing need for, prescriptive ‘minimum information’ (MI) checklists specifying the key information to include when reporting experimental results are beginning to find favor with experimentalists, analysts, publishers and funders alike. Such checklists aim to ensure that methods, data, analyses and results are described to a level sufficient to support the unambiguous interpretation, sophisticated search, reanalysis and experimental corroboration and reuse of data sets, facilitating the extraction of maximum value from data sets (...) them. However, such ‘minimum information’ MI checklists are usually developed independently by groups working within representatives of particular biologically- or technologically-delineated domains. Consequently, an overview of the full range of checklists can be difficult to establish without intensive searching, and even tracking thetheir individual evolution of single checklists may be a non-trivial exercise. Checklists are also inevitably partially redundant when measured one against another, and where they overlap is far from straightforward. Furthermore, conflicts in scope and arbitrary decisions on wording and sub-structuring make integration difficult. This presents inhibit their use in combination. Overall, these issues present significant difficulties for the users of checklists, especially those in areas such as systems biology, who routinely combine information from multiple biological domains and technology platforms. To address all of the above, we present MIBBI (Minimum Information for Biological and Biomedical Investigations); a web-based communal resource for such checklists, designed to act as a ‘one-stop shop’ for those exploring the range of extant checklist projects, and to foster collaborative, integrative development and ultimately promote gradual integration of checklists. (shrink)

Poniższa praca odnosi się głównie do tezy Huberta Orłowskiego, według której „niemiecka dyskusja o Polsce miała legitymujące, nic do pominięcia znaczenie dla wynalezienia niemieckiego narodu”. Wobec rozmiarów i rozdrobnienia społeczno-wyznaniowego Rzeszy Niemieckiej ok. 1700 r. temat ten ograniczony jest do Prus Zachodnich i głównego problemu (teoria państwowości, religia, historia) debaty o przyczynach funkcjonowania powstałego obrazu Polski. Koncentracja na Prusach Zachodnich wynika z modalnego charakteru, jaki musiał mieć „problem Polski” jako odzwierciedlenie procesów tworzenia się granic na danym obszarze, którego niemiecki rejon (...) kulturalny miał polską przynależność państwową. Przedstawia się tu sposób, w jaki nowa, w dyskusyjnych ramach europejskiego wczesnego Oświecenia powstająca świadomość wnosiła stopniowy odwrót od rozpadającej się polskiej Republiki Szlacheckiej, a tym samym konieczność poszukiwania nowej władzy ochronnej. Wynikała z tego pewna opcja narodowa, która następnie zmieniła regionalnie obraz Polski. Ta trafnie podkreślana przez Orłowskiego konccplualizacja obrazu Polski służyła do przekształcenia stanowo uformowanej boruskiej świadomości regionalnej w nowożytną (pozytywnie lub negatywnie) skupioną na Prusach świadomość państwową. Punktem wyjścia poniższych rozważań jest spór o to, czy forma państwa polskiej Republiki Szlacheckiej w drugiej połowie XVII w. mogła jeszcze być wystarczającą dla ekonomicznych i politycznych potrzeb mieszczaństwa. Rozważania te wskazują zarówno z obcej jak też z własnej perspektywy na ten w tamtym okresie z mieszczańskiego punktu widzenia mało atrakcyjny obraz Polski. Obcy znaczy tu jednak nie tyle trochę specyficzny „polski”, ile nie do zaakceptowania jako patriotyczny i nierozsądny ekonomicznie dla mieszczanina sposób postępowania polskiego szlachcica. W tymże sensie informuje zrekonstruowana tu debata o wczesnym mieszczańskim (nie zabarwionym jeszcze narodowo) obrazie Polski. Przedstawia ona jednocześnie, w jak wielkim stopniu konstruowany był portret własny mieszczaństwa w kulturalnie niemiecko ukształtowanych miastach Polski, według etosu protestanckiego w przeciwieństwie do katolickiej szlachty polskiej. Rozwijający się z tego późny pruski obraz Polski jest następnie podejmowany jako kompleks dalej działających i umacniających się uprzedzeń, które powstają na początku XVIII w. i oddzielają się stopniowo od ich prawdziwych kulis. Jako stereotyp ma to więc swoje korzenie w przeciwieństwie mieszczańsko-boruskich i polskich, skierowanych na konstelacje władzy w Republice Szlacheckiej interesów i poczynań. Teza ta uwidacznia też, że nie chodziło tylko o opis stereotypowej struktury dziś rozprzestrzenionych opinii o Polsce. Dużo większe zainteresowanie skierowane zostało na „ziarenko prawdy” , które, z historycznego punktu widzenia, zawarte jest w każdym stereotypie. (shrink)

The essentialist approach to word meaning has been used to undermine the fundamental assumptions of the cognitive psychology of concepts. Essentialism assumes that a word refers to a natural kind category in virtue of category members possessing essential properties. In support of this thesis, Kripke and Putnam deploy various intuitions concerning word use under circumstances in which discoveries about natural kinds are made. Although some studies employing counterfactual discoveries and related transformations appear to vindicate essentialism, we argue that the (...) intuitions have not been investigated exhaustively. In particular, we argue that discoveries concerning the essential properties of whole categories (rather than simply of particular category members) are critical to the essentialist intuitions. The studies reported here examine such discovery contexts, and demonstrate that words and concepts are not used in accordance with essentialism. The results are, however, consistent with "representational change" views of concepts, which are broadly Fregean in their motivation. We conclude that since essentialism is not vindicated by ordinary word use, it fails to undermine the cognitive psychology of concepts. (shrink)

Friedrich Schiller wielokrotnie angażował się w walkę o wolność, co wpłynęło na jego wielką popularność wśród Żydów z Europy Środkowej. Pod koniec lat osiemdziesiątych XVIII w., gdy sztuki Schillera zyskiwały uznanie, toczyła się burzliwa dyskusja o emancypacji Żydów, a antysemityzm stawał się jednym z najbardziej rozpowszechnionych w społeczeństwie poglądów. Jednak Schiller nigdy jednoznacznie nie sięgnął po temat Żydów, w przeciwieństwie do np. G. E. Lessinga i jego sztuki Nathan der Weise. Tylko jednego z jego bohaterów – zbója Moritza Spiegelberga z (...) dramatu Räuber można by określić jako Żyda, jednak nawet badacze dzieł Schillera nie są w tej kwestii zgodni. W niniejszym artykule chcę pokazać, że temat Żydów odgrywa u Schillera także pewną rolę w jego dramacie Kabale und Liebe, a jeden z bohaterów – sekretarz Wurm, ma wyraźnie żydowskie rysy. (shrink)

This essay is concerned with solipsism, understood as the extreme sceptical view that I have no knowledge except of my subjective state. A less rough formulation of the view is mooted, inspired by a Quinean combination of naturalism and empiricism. An objection to the resultant position is then considered, based on Putnam’s argument that we are not brains in vats. This objection is first outlined, then pitted against a series of counter-objections. Eventually it is endorsed, but only at the (...) price of exposing the formulation of solipsism in question as not, after all, a satisfactory formulation. This leads to further speculation about the status of solipsism itself. Two of the possibilities that are considered are, firstly, that it is incoherent and, secondly, that it is inexpressible. (shrink)

In the 1960s and 1970s, Hilary Putnam articulated a notion of relativized apriority that was motivated to address the problem of scientific change. This paper examines Putnam’s account in its historical context and in relation to contemporary views. I begin by locating Putnam’s analysis in the historical context of Quine’s rejection of apriority, presenting Putnam as a sympathetic commentator on Quine. Subsequently, I explicate Putnam’s positive account of apriority, focusing on his analysis of the history (...) of physics and geometry. In the remainder of the paper, I explore connections between Putnam’s account of relativized a priori principles and contemporary views. In particular, I situate Putnam’s account in relation to analyses advanced by Michael Friedman, David Stump, and William Wimsatt. From this comparison, I address issues concerning whether a priori scientific principles are appropriately characterized as “constitutive” or “entrenched”. I argue that these two features need to be clearly distinguished, and that only the constitutive function is essential to apriority. By way of conclusion, I explore the relationship between the constitutive function of a priori principles and entrenchment. (shrink)

Much recent discussion in the philosophy of mathematics has concerned the indispensability argument—an argument which aims to establish the existence of abstract mathematical objects through appealing to the role that mathematics plays in empirical science. The indispensability argument is standardly attributed to W. V. Quine and Hilary Putnam. In this paper, I show that this attribution is mistaken. Quine's argument for the existence of abstract mathematical objects differs from the argument which many philosophers of mathematics ascribe to him. Contrary (...) to appearances, Putnam did not argue for the existence of abstract mathematical objects at all. I close by suggesting that attention to Quine and Putnam's writings reveals some neglected arguments for platonism which may be superior to the indispensability argument. (shrink)

In this dissertation on Hilary Putnam's philosophy, I investigate his development regarding meaning and necessity, in particular mathematical necessity. Putnam has been a leading American philosopher since the end of the 1950s, becoming famous in the 1960s within the school of analytic philosophy, associated in particular with the philosophy of science and the philosophy of language. Under the influence of W.V. Quine, Putnam challenged the logical positivism/empiricism that had become strong in America after World War II, with (...) influential exponents such as Rudolf Carnap and Hans Reichenbach. Putnam agreed with Quine that there are no absolute a priori truths. In particular, he was critical of the notion of truth by convention. Instead he developed a notion of relative a priori truth, that is, a notion of necessary truth with respect to a body of knowledge, or a conceptual scheme. Putnam's position on necessity has developed over the years and has always been connected to his important contributions to the philosophy of meaning. I study Hilary Putnam's development through an early phase of scientific realism, a middle phase of internal realism, and his later position of a natural or commonsense realism. I challenge some of Putnam’s ideas on mathematical necessity, although I have largely defended his views against some other contemporary major philosophers; for instance, I defend his conceptual relativism, his conceptual pluralism, as well as his analysis of the realism/anti-realism debate. (shrink)

Este artigo procura analisar algumas das principais ideias abordadas no encontro anual promovido pela “American Association for the Advancement of Sciencie” em Boston (EUA) em 1953. Parte do encontro foi para abordar sobre o estado atual da concepção operacional de significado desenvolvida por Percy W. Bridgman a partir de 1927. As principais ideias tratadas no encontro foram posteriormente publicadas pela revista “The Scientific Montly” em 1954-1955 e republicadas no capítulo 2 do livro “The validation of scientific theories” (1961), editado por (...) Philipp Frank. A obra de 1961 será utilizada aqui como referência para as citações. Os autores dos capítulos são Henry Margenau, Gustav Bergmann, Carl G. Hempel, R. B. Lindsay, Raymond J. Sieger, Adolf Gründbaun, além do artigo do próprio Percy Bridgman. Este debate surgiu a mais de 20 anos depois da publicação da primeira obra de Bridgman, a saber, “The Logic of Modern Physics” (1927), onde ele apresenta pela primeira vez sua concepção de significado dos conceitos científicos baseada em procedimentos operacionais. A obra de 1927 trouxe os debates sobre a importância da linguagem científica e da correspondência empírica, uma questão pertinente na filosofia da ciência da época inflacionada pela filosofia da ciência do empirismo lógico. Os debates do encontro tiveram como objetivo apresentar questionamentos e fazer exposições gerais sobre a forma como a concepção operacional pode ser interpretada por cientistas e filósofos da época, seja em seus elementos favoráveis na ciência, enquanto resolvendo questões pertinentes para cientistas e filósofos da ciência, seja por mostrar também as limitações da concepção operacional através dos questionamentos dirigidos a ela. Ressaltamos a importância deste debate na época e nos dias atuais. Temos aqui um material que pode servir de direcionamento histórico e de debate filosófico para algumas das questões pertinentes dos filósofos da ciência da época. (shrink)

Celem artykułu jest porównanie szczególnej odmiany teorii spiskowych, tzw. globalnej teorii spiskowej do sławnego eksperymentu myślowego autorstwa H. Putnama o mózgach w naczyniu. Uznanie istnienia złowrogiego spisku światowego stawia wierzącą weń osobę w podobnej sytuacji do tej, w której znajduje się człowiek próbujący rozstrzygnąć, czy jest mózgiem w naczyniu. Dzieje się tak, ponieważ conspiratio maligna ma niczym nieograniczoną moc wywierania wpływu, kontrolowania, a nawet tworzenia dowolnych aspektów naszego społecznego, politycznego i ekonomicznego życia. Wszechmoc tej tajemniczej organizacji jest powodem, dla którego (...) jej ofiary nie mogą nikomu ufać, ani rządowi, ani naukowcom, a nawet innym wyznawcom teorii spiskowych. Wszystkich – ludzi i instytucje – podejrzewa się o to, że są przekupieni, kontrolowani lub zastraszeni przez spisek. Zachować sceptycyzm wobec wszystkiego, to jedyne wyjście z tej sytuacji. (shrink)

The study is focused on analysing formalism which is a strategy of applying laws by stressing the formal features of the law, even if the consequences of the strategy like that are difficult to accept in light of legal principles and the general requirement of equity. Contrary to the common view presented in the legal literature, the study sets out arguments that the formalism is neither justified in the tradition of legal positivism, neither in the idea of the rule of (...) law. In particular it is not true that formalism secures stability and predictability of laws application. On the other hand, a non-formalistic approach to applying laws, consisting in a simultaneous application of strict rules and general principles and in acknowledging the purpose and the function of the law as important factors, allows for realising the values that are traditionally linked with legal positivism. That non-formalistic approach to applying laws, called in the study 'interpretative holism', was supported by a wide use of contemporary philosophy of language, in particular the Kripke-Putnam semantics and the findings of the contemporary philosophy of law and legal theory. -/- Praca jest poświęcona analizie zjawiska formalizmu, które jest strategią stosowania prawa, podlegająca na podkreśleniu wagi formalnych cech prawa, nawet jeśli strategia taka prowadzi do rezultatów trudnych do zaakceptowania z punktu widzenia zasad prawa albo ogólnych wymogów słuszności. Przeciwnie do dotychczasowych stanowisk reprezentowanych w literaturze, w pracy przedstawione są argumenty, że formalistyczne podejście do stosowania prawa nie ma uzasadnienia, ani w koncepcji pozytywizmu prawniczego, ani w koncepcji rządów prawa. Z drugiej strony nieformalistyczne podejście do stosowania prawa, które polega głównie na współstosowaniu reguł i zasad oraz na uwzględnianiu celu i funkcji prawa, pozwala na realizację wartości tradycyjnie przypisywanych koncepcji pozytywizmu prawniczego. Ta nieformalistyczna strategia stosowania prawa, nazywana w pracy holizmem interpretacyjnym, została w pracy uzasadniona poprzez szerokie wykorzystanie współczesnej filozofii języka, w szczególności tzw. semantyki Kripkego-Putnama oraz współczesnego dorobku polskiej i zagranicznej teorii i filozofii prawa.". (shrink)

In 1956, W.B. Gallie introduced his idea of essentially contested concepts. In my paper, I offer a novel interpretation of his theory and argue that his theory, thus interpreted, is correct. The key to my interpretation lies in a condition Gallie places on essentially contested concepts that other interpreters downplay or dismiss: that the use of an essentially contested concept must be derived “from an original exemplar whose authority is acknowledged by all the contestant users of the concept.” This reveals (...) a similarity between Gallie’s views and the semantic externalist views of Hilary Putnam, and others, about natural kind terms like “water” and “tiger.” I argue that natural kind terms and terms for essentially contested concepts are two species of a single semantic genus. In the case of natural kind terms, a term refers to a natural kind, the exemplars are instances of that kind, and the relation between the exemplars and anything to which the term applies is co-membership of the kind. In the case of terms for essentially contested concepts, a term refers to an historical tradition, the exemplar is a stage or temporal part of that tradition, and the relation between the exemplar and anything to which the term refers is being the heir of. This allows me to understand the contests that alerted Gallie to the phenomenon of essentially contested concepts as contests over the ownership of historical traditions. (shrink)

The paper concentrates on an appreciation of W.V. Quine’s thought on meaning and how it escalates beyond the meaning holism and confirmation holism, thereby paving the way for a ‘meaning nihilism’ and ‘confirmation rejectionism’. My effort would be to see that how could the acceptance of radical naturalism in Quine’s theory of meaning escorts him to the indeterminacy thesis of meaning. There is an interesting shift from epistemology to language as Quine considers that a person who is aware of linguistic (...) trick can be the master of referential language. Another important question is that how could Quine’s radical translation thesis reduce into semantic indeterminacy that is a consequence of his confirmation methord. Even I think that the notion and the analysis of meaning became hopelessly vague in Quine’s later work. I further argue on Quine’s position of meaning that I call, following Hilary Putnam, ‘meaning nihilism’. It seems to me that Quine had no belief like ‘meaning consists in’, or ‘meaning depends on’ something. Through this argument, I would like to challenge the confirmation holism that was foisted by Fodor on Quine’s thesis. My attempt would be to scrutinize Putnam’s point of view that Quine was neither a confirmation holist nor a meaning holist. I think that both Putnam and Quine denied the concept of constitutive connection of meaning as a second grade notion not only from the realm of semantic, but also from the perspective of epistemology. So, linguistic meaning cannot be formed by any sample of its uses. For Quine, the concept of meaning in metaphysics is heuristic and need not be taken seriously in any ‘science worthy’ literature. (shrink)

The paper concentrates on an appreciation of W.V. Quine’s thought on meaning and how it escalates beyond the meaning holism and confirmation holism, thereby paving the way for a ‘meaning nihilism’ and ‘confirmation rejectionism’. My effort would be to see that how could the acceptance of radical naturalism in Quine’s theory of meaning escorts him to the indeterminacy thesis of meaning. There is an interesting shift from epistemology to language as Quine considers that a person who is aware of linguistic (...) trick can be the master of referential language. Another important question is that how could Quine’s radical translation thesis reduce into semantic indeterminacy that is a consequence of his confirmation method. I think that the notion and the analysis of meaning became hopelessly vague in Quine’s later work. I further argue on Quine’s position of meaning that I call, following Hilary Putnam, ‘meaning nihilism’. It seems to me that Quine had no belief like ‘meaning consists in’, or ‘meaning depends on’ something. Through this argument, I would like to challenge the confirmation holism that was foisted by Fodor on Quine’s thesis. My attempt would be to scrutinize Putnam’s point of view that Quine was neither a confirmation holist nor a meaning holist. I think that both Putnam and Quine denied the concept of constitutive connection of meaning as a second grade notion not only from the realm of semantic, but also from the perspective of epistemology. So, linguistic meaning cannot be formed by any sample of its uses. For Quine, the concept of meaning in metaphysics is heuristic and need not be taken seriously in any ‘science worthy’ literature. (shrink)

Did the pragmatic turn encompass the linguistic turn in the history of philosophy? Or was the linguistic turn a turn away from pragmatism? Some commentators identify the so-called “eclipse” of pragmatism by analytic philosophy, especially during the Cold War era, as a turn away from pragmatist thinking. However, the historical evidence suggests that this narrative is little more than a myth. Pragmatism persisted, transforming into a more analytic variety under the influence of Quine and Putnam and, more recently, a (...) continental version in the hands of Richard Rorty and Cornel West. In this paper, I argue that proof of the linguistic turn’s presence as a moment in a broader pragmatic turn in philosophy can be garnered from close examination of a single article, W. V. O. Quine’s “Two Dogmas of Empiricism,” and a single issue: whether the analytic-synthetic distinction is philosophically defensible. (shrink)

The aim of this paper is to show that global scientific promises aka “scientific world-conceptions” have an interesting history that should be taken into account also for contemporary debates. I argue that the prototypes of many contemporary philosophical positions concerning the role of science in society can already be found in the philosophy of science of the 1920s and 1930s. First to be mentioned in this respect is the Scientific World-Conception of the Vienna Circle (The Manifesto) that promised to contribute (...) to the realization of an enlightened, rational and science-oriented society and culture. The Manifesto was not the only „scientific world-conception“ that philosophers and scientists put forward in the 1920s. Also the scientific world-conception of the philosopher and physicist Moritz Schlick, and the Weltanschauung of Sigmund Freud deserve to be mentioned. Still other examples of are Carnap’s Scientific Humanism and the project of The International Encyclopedia of Unified Science which was related to American pragmatism as well, as is shown by Charles W. Morris and others. Forgotten for a long time, since the beginning of the 21rst century, at least some of the Viennese projects are reconsidered in a new wave of „socially engaged philosophy of science”. (shrink)

"Kapitał społeczny ludzi starych na przykładzie mieszkańców miasta Białystok" to książka oparta na analizach teoretycznych i empirycznych, która przedstawia problem diagnozowania i używania kapitału społecznego ludzi starych w procesach rozwoju lokalnego i regionalnego. Kwestia ta jest istotna ze względu na zagrożenia i wyzwania związane z procesem szybkiego starzenia się społeczeństwa polskiego na początku XXI wieku. Opracowanie stanowi próbę sformułowania odpowiedzi na pytania: jaki jest stan kapitału społecznego ludzi starych mieszkających w Białymstoku, jakim ulega przemianom i jakie jest jego zróżnicowanie? Ludzie (...) starzy są tu postrzegani jako kategoria społeczna, czyli zbiór osób podobnych do siebie pod względem społecznie istotnych cech (takich jak wiek, posiadane role społeczne i świadomość korzystania ze świadczeń społecznych), którzy są świadomi tego podobieństwa i swojej odrębności od innych. Przyjmuje się ponadto, iż osoby takie przekroczyły 60. rok życia. Zakłada się też, że w zasobach ludzkich skumulowany jest kapitał ludzki, społeczny i kulturowy. Kapitał społeczny jest tu ujmowany szeroko jako potencjał współdziałania osadzony w powiązaniach międzyludzkich i normach społecznych, który może przynosić korzyści osobom, grupom i społeczeństwom. W części teoretycznej przedstawiono informacje o starości jako etapie w życiu jednostki, wyjaśniono pojęcie ludzi starych, omówiono społeczne teorie starzenia się, historyczne czynniki oddziaływające na położenie kategorii społecznej ludzi starych, zmiany ich miejsca w społeczeństwie polskim w trakcie transformacji ustrojowej i na początku XXI wieku, możliwe konsekwencje wzrostu długości życia w warunkach demokracji i kapitalizmu oraz charakterystykę problemu starzenia się ludności Białegostoku jako miasta pogranicza. Zaprezentowano też różnorodne koncepcje kapitału społecznego, sfery jego oddziaływania na rozwój społeczno-gospodarczy, jego stan w Polsce oraz wytyczne do strategicznego budowania jego zasobów. Przybliżono również wybrane informacje o aktywności ludzi starych w życiu publicznym, społecznym i gospodarczym jako kluczowych cechach ich kapitału społecznego. Porządkując różne stanowiska teoretyczne, wyniki badań i dane statystyczne, dążono do powiązania wielu rozproszonych źródeł w przekonaniu, iż jest to istotne w celu określenia i zagospodarowania zasobów kapitału społecznego seniorów, jak również niwelacji opóźnienia polskiej socjologii w zakresie badań nad ludźmi starymi. Pomimo, iż za podstawową perspektywę teoretyczną publikacji uznana została koncepcja kapitału P. Bourdieu, autor bierze również pod uwagę propozycje badawcze J.S. Colemana, R.D. Putnama, F. Fukuyamy, A. Giddensa, P. Sztompki i A. Sadowskiego. Drugi rozdział zawiera określenie ram metodologicznych badań przeprowadzonych na potrzeby tej publikacji. Omówiono przyjęte założenia badawcze oraz przybliżono sposób i przebieg realizacji badań. Przede wszystkim zdecydowano się na korzystanie z metody jakościowej i zastosowanie techniki wywiadu swobodnego ukierunkowanego. Uznano, iż podmiotowy kontakt z ludźmi starymi umożliwi dokładniejsze rozpoznanie kontekstu, w którym znajdują się zasoby ich kapitału społecznego. Jest to ważne, gdyż przenoszenie na rodzimy grunt opracowanych za granicą interpretacji działań ludzi starych i rozwiązań aktywizujących, może okazać się nieskuteczne lub wywołać negatywne efekty zewnętrzne. Ponadto w literaturze przedmiotu zwraca się uwagę na niedostatek badań gerontologicznych zgodnych z paradygmatem interpretatywnym. Badaniu poddano 26 respondentów w wieku od 60 do 89 lat żyjących w mieście Białystok związanych z jedną z dwóch różnych instytucji: Domem Pomocy Społecznej i Uniwersytetem Trzeciego Wieku. Poprzez porównywanie osób znajdujących się na dwóch biegunach aktywności społecznej możliwe było dostrzeżenie podobieństw i różnic w ich wyposażeniu kapitałowym, a zarazem w osiągniętych w ciągu życia pozycjach w strukturze klasowej i zasobach służących pomyślnej starości6. W trzecim rozdziale przedstawiona została część wyników analiz empirycznych. Przybliżono tu sposób, w jaki ludzie starzy myślą o podobnych sobie przodkach i osobach współczesnych, a także czynniki, w zależności od których zmienia się ich pozycja społeczna w mieście oraz problemy społeczne, jakie uznają za najważniejsze dla ludzi starych. Analizie poddano opinie o ich czasie wolnym, szansach i barierach aktywności ekonomicznej. Wyróżniono typy kapitału społecznego ludzi starych w zależności od instytucji, z którymi są związani oraz podejścia do postrzegania i wykorzystywania zróżnicowania wewnętrznego seniorów. Omówiono wizerunek seniorów w środkach masowego przekazu. Publikacja nie zawiera ścisłego zakończenia. W ostatnim rozdziale wskazano jedynie na główne wnioski płynące z badań oraz na potencjalne dalsze kierunki analiz. Uzupełnienie tego podejścia stanowią zamieszczone w aneksie zestawienia oddolnych technik budowania kapitału społecznego oraz podstawowych cech Miast Przyjaznych Starszemu Wiekowi. Z opracowania tego z pewnością będą mogli skorzystać nie tylko naukowcy zajmujący się tematyką ludzi starych, ale i pracownicy socjalni, politycy, pracodawcy, przedstawiciele mediów i organizacji pozarządowych oraz obywatele Białegostoku i innych miast. ** "Social Capital of Old People on the Example of Bialystok Residents" is a book based on theoretical and empirical study, which presents an issue of diagnosing and using of old people social capital in the local and regional development processes. This issue is significant because of the threats and challenges associated with process of rapid ageing of Polish society at the beginning of 21st century. Publication, in particular, is an attempt to give answers to the following questions: what is the state of old people social capital in Bialystok, what transformations it undergoes and how is it differentiated? In this study old people are viewed as a social category, which is a set of people similar to each other in terms of socially significant features (such as age, possessed social roles and awareness of received social benefits), who are aware of these similarities and differences between each other. Moreover, it is assumed, that such persons exceeded the 60 years of age. It is also assumed that human, social and cultural capital is accumulated in the human resources. Social capital is recognized here broadly as a potential for collaboration embedded in interpersonal relationships and social norms that may benefit individuals, groups and societies. The book consists of three chapters. The first, which is the theoretical part of work, includes information about: old age as a stage of individual life and explanation of the old people notion. It discusses social theories of ageing, historical factors affecting on the social position of old people category, changes in their place in Polish society during the system transformation and in the early 21st century. It describes the possible consequences of increased life expectancy for democracy and capitalism - including the concepts of society for all ages, silver economy. It also features ageing population issue, as well as social policy towards the elderly and old age in Bialystok as the borderland city. A variety of social capital concepts were presented; the spheres of its influence on socio-economic development, its status in Poland and guidelines for strategic building of its resources. Selected information on the activity of old people in public, social and economic life as key features of their social capital was brought closer. Putting various theoretical positions, results of research and statistical data in order was aimed to link many dispersed sources considering that it is relevant to identify and develop seniors' social capital resources, as well as leveling the delay of Polish sociology research on the elderly. Fundamental theoretical perspective of publication is the concept of capital according to P. Bourdieu. However, the proposals of J.S. Coleman, R.D. Putnam, F. Fukuyama, A. Giddens, P. Sztompka and A. Sadowski were also used. The second chapter contains a methodological framework for the purposes of study. Research assumptions, method and course of implementation of studies were discussed. The study is based on the qualitative method and the application of in-depth interview techniques. It was considered that the personal contact with old people will be more accurate than other research techniques to identify the context in which they social capital resources can be found. It is important because the transfer of developed abroad activating solutions and interpretations of old people actions may be ineffective or have negative external effects in the Polish context. Moreover, in the Polish science literature attention is paid to scarcity of gerontological research in accordance with the interpretive paradigm. Study involved 26 respondents aged 60 to 89 years living in Bialystok associated with one of two different institutions: nursing home for the elderly and University of the Third Age. By comparing the persons on two extremes of social activity it was possible to see similarities and differences in their capital equipment, and also in achievements of the life positions in the class structure and resources aimed at successful ageing. The third chapter presents the empirical analysis of the research results. This part outlines the way in which old people think about their ancestors and contemporary people. It also shows factors according to changes in their social position in the city, social issues which they consider most important for old people, their opinions about leisure time, opportunities and barriers of economic activity and types of old people social capital depending on the institution with which they are associated. Approach to the perception and use of internal disparities of seniors were also discussed. The analysis additionally contains the evaluation of senior citizens image in the polish mass media. This publication does not contain a strict ending. It only identifies the main conclusions of the research and potential directions of future analysis. Above all, older people could improve their position not by demanding increases in social benefits from which major parts are often taken away by their family members, but by highlighting their human, social and cultural capital. It is necessary to create favorable conditions for social and professional life of old people and their cooperation with members of local communities. Important role in this regard is played by institutions implementing three tasks: stimulating senior citizens' desire to satisfy previously unrealized needs; creating relationships between them so that they can solve their own problems and work for the others; and providing legal, social and vocational guidance. Stimulating cooperation between existing public, commercial and non-governmental sector organizations may serve to achieve these goals. The dissemination of bottom-up techniques of social capital building and checklist of essential features of Age-friendly Cities may also be important. -/- . (shrink)

This paper distinguishes three concepts of "race": bio-genomic cluster/race, biological race, and social race. We map out realism, antirealism, and conventionalism about each of these, in three important historical episodes: Frank Livingstone and Theodosius Dobzhansky in 1962, A.W.F. Edwards' 2003 response to Lewontin (1972), and contemporary discourse. Semantics is especially crucial to the first episode, while normativity is central to the second. Upon inspection, each episode also reveals a variety of commitments to the metaphysics of race. We conclude by (...) interrogating the relevance of these scientific discussions for political positions and a post-racial future. (shrink)

Christopher Hookway has been influential in promoting engagement with pragmatist and naturalist perspectives from classical and contemporary American philosophy. This book reflects on Hookway’s work on the American philosophical tradition and its significance for contemporary discussions of the understanding of mind, meaning, knowledge, and value. -/- Hookway’s original and extensive studies of Charles S. Peirce have made him among the most admired and frequently referenced of Peirce’s interpreters. His work on classical American pragmatism has explored the philosophies of William James, (...) John Dewey, and Josiah Royce, and examined the influence of pragmatist ideas outside of the United States. Additionally, Hookway has participated in a number of celebrated exchanges with some of the most high-profile figures of twentieth- and twenty-first-century philosophy, including Karl-Otto Apel, Philip Pettit, Hilary Putnam, and W.V.O. Quine, through which his treatments of a large range of topics in epistemology and the philosophies of mind and language have been developed and promoted. The chapters in this book—which include contributions from several of Hookway’s former students and colleagues—include studies of Hookway’s engagement with the works of Peirce, James, and Dewey, his contributions to virtue epistemology, and his discussions of hope and pragmatist metaphysics. -/- Pragmatic Reason will be of interest to researchers and advanced students working on American philosophy, the history of analytic philosophy, and epistemology. (shrink)

The book presents the first comprehensive survey of limits of the intentional control of action from an interdisciplinary perspective. It brings together leading scholars from philosophy, psychology, and the law to elucidate this theoretically and practically important topic from a variety of theoretical and disciplinary approaches. It provides reflections on conceptual foundations as well as a wealth of empirical data and will be a valuable resource for students and researchers alike. Among the authors: Clancy Blair, Todd S. Braver, Michael W. (...) Cole, Anika Fäsche, Maayan Davidov, Peter Gollwitzer, Kai Robin Grzyb, Tobias Heikamp, Gabriele Oettingen, Rachel McKinnon, Nachschon Meiran, Hans Christian Röhl, Michael Schmitz, John R. Searle, Gottfried Seebaß, Gisela Trommsdorff, Felix Thiede, J. Lukas Thürmer, Frank Wieber. (shrink)

Recent work by Ian Aitken and others has sought to re-establish a "Realist approach" to the documentary film in reaction to the postmodernist, pragmatist approach popular in the 1970s and 80s. The Saussurian/Lacanian orientation o f the semiotics that played a large role in the older film theory is rejected and replaced by an analytic theory of representation based on the work of Mary Hesse, Hilary Putnam and W.V.O. Quine. Although this may seem a setback vis-a-vis semiotics, it actually (...) opens up Realist Film Theory to an application o f the doctrine of signs more closely aligned to traditional realism, that of Pierce and Poinsot. This presentation outlines how Realist Film Theory can be enriched and developed by such an application. In particular, Aitken's model for the processing of the truth-value communicated through a documentary film can be strengthened in this manner. We will look at a short filmic example to illustrate the resulting development of the theory, manifesting how the documentary film is anchored in both reliablyrepresenting reality and creatively organizing and construing it. (shrink)

Antes de entrar cuidadosamente no estudo de cada filósofo, em suas respectivas ordens cronológicas, é necessário dar um panorama geral sobre eles, permitindo, de relance, a localização deles em tempos históricos e a associação de seus nomes com sua teoria ou tema central. l. OS FILÓSOFOS PRÉ-SOCRÁTICOS - No sétimo século antes de Jesus Cristo, nasce o primeiro filósofo grego: Tales de Mileto2 . Ele e os seguintes filósofos jônicos (Anaximandro: Ἀναξίμανδρος: 3 610-546 a.C.) e Anaxímenes: (Άναξιμένης: 586-524 a.C.) tentaram (...) expressar/elucidar o que é a arché, ou constitutivo fundamental do Universo. 4 Também sobressaem as teorias de Pitágoras (Ὁ Πυθαγόρας: 570 a.C.- 495 a.C.), completas de misticismo e Matemática; a de Heráclito (Ἡράκλειτος ὁ Ἐφέσιος: 540-470 a.C.), o filósofo do devir e o de seu oponente, Parmênides (Παρμενίδης: 530-460 a.C.), que elucida a primeira teoria do ser, e para qual é alcunhado como o iniciador da Metafísica. Anaxágoras (Ἀναξαγόρας: 500 a.C.- 428 a.C.) esboça uma teoria sobre o Nous, o espírito divino. Por outro lado, Demócrito (Δημόκριτος: Grécia: 460-370 a.C.) e Empédocles (Ἐμπεδοκλῆς: 490 a.C.-430 a.C.) insistem no materialismo. Em contrapartida, os sofistas (Parmênides, Cálicles (Καλλικλῆς: personagem platônico cuja existência é duvidosa) e Górgias (Γοργίας: 485 a.C.-380 a.C.)) gozam das suas aptidões à dialética, e colocam o relativismo como uma posição filosófica. Sócrates será o inimigo mais temível dessa posição. Este é o começo do movimento filosófico de Atenas, que culmina nos séculos quinto e quarto, tal qual, posteriormente, veremos. 2. O APOGEU GREGO – Sócrates (Σωκράτης: 469 a.C.-399 a.C.), Platão (Πλάτων: 428/427- 348/347 a.C.) e Aristóteles (Ἀριστοτέλης: 384 a.C.-322 a.C.) formam o triunvirato dos grandes filósofos gregos. O primeiro (Sócrates), com seu método "maiêutico" e sua teoria do conceito; o segundo (Platão), com sua teoria das ideias e seu estilo literário (dialogista); e o terceiro (Aristóteles), com a estruturação dos principais ramos filosóficos, como a Lógica, a Metafísica, a Ética, a Psicologia racional e a Política; todos eles elevaram a Filosofia para um posto de primeira ordem. Doravante, todos os filósofos tornam-se credores das contribuições desses gênios. Em certos autores, é clara a influência de Platão ou de Aristóteles. Sendo que, ambos os filósofos, tiveram influência absoluta de Sócrates, uma vez que Platão fora seu discípulo, e Aristóteles discípulo de Platão. A Idade Média, por exemplo, foi toda ela, em sua gênese e desenvolvimento, alicerçada no pensamento e nas ideias platônicas; tal era histórica é caracterizada pela luta em favor de um ou de outro autor; o platonismo tomou precedência nos primeiros séculos do cristianismo; somente após o décimo século Aristóteles foi redescoberto. 3. A FILOSOFIA CRISTÃ MEDIEVAL - Santo Agostinho (354 a.C.-430 a.C.) se destaca, no quinto século, com sua teoria da iluminação e a aplicação da teoria platônica ao Cristianismo. No século XIII, São Tomás de Aquino (1225-1274), sintetiza Aristóteles com o Cristianismo. Os dois autores formam o núcleo da filosofia cristã em seus respectivos séculos. A escolástica teve seu tempo de decadência. Se mencionam, principalmente, dois autores: João Duns Escoto (1266-1308) e Guilherme de Ockham (1285-1347). O primeiro é o "Doutor Sutil ", e o segundo cai em um fideísmo e um nominalismo, para todos os conceitos criticáveis. Em uma segunda parte, tentaremos explicar os respectivos pensamentos dos autores mencionados, e outros que pertencem ao mesmo tempo, antigos e medievais. Naquela época, a Filosofia era puramente realista, aplicada ao mundo e ao homem. Somente na Idade Moderna, a Filosofia assumirá o problema do conhecimento como a base e o começo de todo filosofar. 4. A FILOSOFIA RACIONALISTA (MODERNA) - Na Idade Moderna, sobressai o racionalismo de Descartes (1596-1650) prolongado, então, com Malebranche (1638-1715) (ocasionalismo), Espinosa (1632 -1677) (panteísmo) e Leibniz (1646-1716) (teoria das mônadas). Estamos nos séculos XVII e XVIII. A atenção será focada nas disputas filosóficas da corrente empirista contra a racionalista. 5. A FILOSOFIA EMPIRISTA – O empirismo é florescido, principalmente, na Inglaterra. Francis Bacon (1561-1626), primeiro, e depois Locke (1632-1704) com sua rejeição de ideias inatas, Berkeley (1685-1753) com postura e ideias paradoxais, também idealistas e Hume (1711-1776), com suas famosas críticas contra o princípio da causalidade e o conceito de substância, são os principais autores. 6. KANT E OS IDEALISTAS ALEMÃES - Como a tentativa de sintetizar o racionalismo e empirismo, está a teoria de Kant (1724-1804), no século XVIII. Para o seu gênio seguido pelos três idealistas alemães mais importantes: Fichte (1762-1814) (idealismo subjetivo), Schelling (1775-1854) (idealismo objetivo) e Hegel (1770-1831) (idealismo absoluto). Esses Autores representam o ápice da especulação filosófica. A análise, a profundidade, a complexidade da expressão e o espírito sistemático são as características do gênio alemão idealista. 7. OS FILÓSOFOS DO SÉCULO XIX - Antes de tudo, é necessário mencionar, no século dezenove, aos dois grandes críticos de Hegel, que são Kierkegaard (1813-1855) (precursor do existencialismo) e Marx (1818-1883) (com seu materialismo dialético). O próximo é outro casal: Nietzsche (1844-1900) (teoria do Super-homem) e Schopenhauer (1788-1860) (com seu absoluto pessimismo). Comte (1798-1857) com sua doutrina positivista, completará o quadro desses filósofos. Numa outra oportunidade, vamos desmembrar sobre o pensamento e principais ideias acerca desses autores. 8. OS FILÓSOFOS DO SÉCULO XX - Antes de tudo, há um autor que iluminou a filosofia do século XX: Edmund Husserl (1859-1938), fundador do método fenomenológico. Em seguida, existem dois fluxos que são derivados diretamente de Husserl, a saber, o existencialismo e a axiologia. Dentro da corrente axiológica, estudaremos Scheler (1874-2928). Por outro lado, o existencialismo tem quatro autores principais; dois são alemães: Heidegger (1889-1976) e Jaspers (1883-1969); e os demais são franceses: Sartre (1905-1980) e Marcel (1889-1973). Heidegger insiste em que seu tema tratado em sua filosofia não é a unicidade do homem, mas o ser em geral. Jaspers é famoso por seu conceito de transcendência (Deus). Sartre é um antiteísta sincero, e seu existencialismo é definido como um pensamento que assume todas as consequências da negação de Deus. Em contraste, Gabriel Marcel é um filósofo Católico, que conseguiu uma análise profunda das situações humanas, que aparecem em íntima concordância com as verdades cristãs. Vamos terminar com Russell (1872-1970), autor básico do positivismo lógico. Cronologia de filósofos e suas escolas até nossos dias ➢ Filosofia Antiga - Escola naturalista da Jônia: Tales, Anaximandro e Anaxímenes; - Escola matemática da Itália: Pitágoras e os pitagóricos; - Escola idealista de Eléia: Xenófanes (570-475 a.C.), Parmênides, Zenão (490/85-420 a.C.) e Meliso (h.443); - Escola empirista: Heráclito, Empédocles e Anaxágoras; - Escola atomista de Abdera: Leucipo (h.437) e Demócrito; - Escolas de Atenas: - Sofistas: Protágoras (480-410), Górgias (484-375?); Sócrates, Platão e Aristóteles; - Pirronismo: Pirro (h.365-h.275); - Estoicismo: Zenão de Cítio (359/33-262) e Crisipo (281/77-208); - Epicurismo: Epicuro (341-270); - Nova Academia: Arcesilau (315-241) e Carnéades (214-129); Romanos: Sêneca (4 a.C.-65 d.C.), Marco Aurélio (121-180) e Cícero (106-43). - Escola greco-judia: Fílon de Alexandria (25 a.C.-50 d.C.); - Neoplatonismo: Plotino (204/5-270), Porfirio (h.233-304), Jâmblico (h.250-330) e Proclo (h.411-485). ➢ Filosofia patrística - Apologistas: São Justino (100/10-165), Ireneu de Lyon (h.140-h.l 77) e Atenágoras (fines s. II); - Alexandrinos: São Clemente (h.145/50-215) e Orígenes (h.185-255); - Africanos: Tertuliano (h.160-230), Arnóbio (h.260-h.327) e Lactâncio (nascido h. 250); - Gregos: São Basílio (h.330-379), São Gregório de Nazianzo (330-390), São Gregório de Níssa (330-390) e Pseudo-Dionísio (h.500); - Latinos: São Hilário (h.315-367), Santo Ambrósio (333-397) e Santo Agostinho; - Outros: Claudiano (+h.473), Boécio (480-524), São Isidoro (h.560-633) e Beda (672/3-735). ➢ Filosofia Medieval/Escolástica - Judeus: Isaac Israeli (+h.940), Salomão Ibn Gabirol (h.l020-p.l058) e Maimônides (1135- 1204); - Árabes: Alquindi (h. 796-874), Al-Farabi (870-950), Avicena (980-1037), Algazali (1058- 1111) e Averróis (1126-1198); - Escola palatina: Alcuíno de Iorque (730/5-804), Rábano Mauro (h.784-856), Escoto Erígena (h.810-h.870) e Papa Silvestre II (+1003); - Dialéticos: Santo Anselmo (1033/4-1109) e Pedro Abelardo (1079-1142); - Tradutores: Domingo Gundisalvo (meados s. XII), Gerardo de Cremona (h. 1114-1187); - Enciclopedistas: Teodorico de Chartres (+1155), Hugo de São Vitor (+1141) e Vicente de Beauvais (+1264); - Universidades: Guilherme de Auvergne (1180- 1249) e Sigerio de Brabante (+h.l284); - Dominicanos: São Alberto Magno (1206-1280) e Santo Tomás de Aquino; - Franciscanos: Alexandre de Hales (1170/80-1245), São Boaventura (1217-1274), Roger Bacon (h.1210/14-1292), João Duns Escoto, Raimundo Lulio (1235-1315) e Guilherme de Ockham (h.1285-1349). ➢ Filosofia Moderna - Humanistas Renascentistas: Ficino (1433-1499), Erasmo (1467-1536), Maquiavel (1469- 1527), Thomas More (1480-1535), Juan Luis Vives (1492-1540) e Giordano Bruno (1548- 1600); - Racionalismo: Descartes, Malebranche, Espinosa e Leibniz; - Empiristas: Francis Bacon, Thomas Hobbes (1588-1679), Locke, Berkeley e Hume; - Escola escocesa: Thomas Reid (1710-1796); Iluministas: Voltaire (1694-1778), Condillac (1715-1757), Diderot (1713-1784) e J. J. Rousseau (1712-1778). - Idealismo transcendental: Kant; - Idealismo subjetivo: Fichte; - Idealismo objetivo: Schelling; - Idealismo absoluto: Hegel; - Pessimismo: Schopenhauer; - Ecletismo: Cousin (1792-1867); - Positivismo: A. Comte, J. S. Mill (1806-1873) e H. Spencer (1820-1900); - Socialismo: H. Saint-Simon (1760-1825), Ch. Fourier (1772-1837) e K. Marx; - Vitalismo: Nietzsche e W. Dilthey (1833-1912). ➢ Filosofia Contemporânea - Intucionismo: H. Bergson (1859-1941); - Pragmatismo: Ch. S. Peirce (1839-1914), W. James (1842-1910) e J. Dewey (1859-1952); - Fenomenologia: Husserl, Scheler, N. Hartmann (1882-1950) e M. Merleau-Ponty (1908- 1961); - Existencialismo: Jaspers, Heidegger, Marcel e Sartre; - Atomismo lógico: B. Russell (1872-1970) e L. Wittgenstein (1889-1951); - Positivismo lógico: M. Schlick (1882-1936), R. Carnap (1891-1970 ) e A. J. Ayer (1910- 1990). - Filosofia analítica: J. L. Austin (1911-1960), G. Ryle (1900-1976), W.V.O. Quine (1908- 2000), P. F. Strawson (1919-2003) e H. Putnam (1926-); - Hermenêutica: H. G. Gadamer (1900-2002), P. Ricoeur (1913-2007) e J. Habermas (1929-). - Estruturalismo e pós-estruturalismo: F. de Saussure (1857-1913), C. Lévi-Strauss (1908- 2009) e M. Foucault (1926-1984). - Filosofia pós-moderna: J. F. Lyotard (1924-1999), G. Deleuze (1925-1995), J. Derrida (1930- 2004), R. Rorty (1931-2007) e G. Vattimo (1936-). - Comunitaristas: A. Maclntyre (1929-), Ch. Taylor (1931-). REFERÊNCIAS BIBLIOGRÁFICAS CHAUÍ, M. Iniciação à Filosofia. Vol. Único. 2ª ed. São Paulo: Ática, 2013. 460 p. SANTOS, R. dos. Filosofia: Uma breve introdução. 1ª ed. Pelotas: Dissertativo Incipiens, 2014. 108 p. . Rua do Riachuelo, 303, Centro, Rio de Janeiro, RJ Casa Histórica de Osório CEP: 20230-011 E-mail: [email protected]. (shrink)

Cambodians are still vulnerable. To reverse those conditions, National Social Protection Strategy (N.S.P.S) was developed for the poor and vulnerable people to promote their livelihoods. Royal Government of Cambodia (R.G.C) has paid attention to social assistance. In strategic plans, highlights on strengthening, and collectively developing social security, consistent and effective. With these issues, the government establishes a national social protection policy framework to help all people in particular poor and vulnerable people (M.o.E.F, 2017, p.1). The research aims at reviewing the (...) institutional capacity of government institutions in charge of the National Social Protection Framework (N.S.P.P.F) toward its goal achievement The Department for International Development (D.E.F.I.D) capacity approach is proposed as a framework for this institution of government toward its goal achievement. The D.E.F.I.D (2003) cited in Kay amp Franks (2003) identifies the approach for assessing capacities in three-level. The strengths and the weakness of the seven points were identified. Those included an Overview of N.S.P.P.F, financial resources, relationship with others, policies and systems, strategies, structures, and technical skills and competencies. It was concluded that budget limitations and lack of data and guidelines for implementing the frameworks were limited. Recommendations were identification of People with Disability (P.W.D) data, people close to the poverty line, the inclusion of P.W.D, increase in budget, and budget decentralization. (shrink)

Predication is a lingual relation. We have this relation when a term is said (λέγεται) of another term. This simple definition, however, is not Aristotle’s own definition. In fact, he does not define predication but attaches his almost in a new field used word κατηγορεῖσθαι to λέγεται. In a predication, something is said of another thing, or, more simply, we have ‘something of something’ (ἓν καθ᾿ ἑνὸς). (PsA. , A, 22, 83b17-18) Therefore, a relation in which two terms are posited (...) to each other in a way that one is said (predicated) of the other is a predication. The term of which the other term is said is called a subject (ὑποκειμένον) and the other, which is said about the subject, is called the predicate. Thus, in a predication the predicate is predicated of the subject; given that being predicated is almost as the same as being said. The relation between being said and being predicated is so close that ‘if something is said of a subject both its name and its definition are necessarily predicated of the subject.’ (Cat., 5, 2a19-26) This, however, is true only about the second genera and not the accidents. a) Nature of relation in predication What is Aristotle’s theory about the nature of the relation in a predication? How does he fundamentally understand this relation? Phil Corkum distinguishes between predication logic and traditional term logic and argues that the relation between subject and predicate in Aristotle is of the latter kind. While in predicate logic, subjects and predicates have distinct roles, they have the same role in traditional term logic. In predication logic, subjects refer, but predicates characterize. Thereupon, a sentence expresses a truth if the object to which the subject refers is correctly characterized by the predicate. In traditional term logic, both subjects and predicates refer and a sentences expresses a truth if both name one and the same thing. He concludes that Aristotle ‘problematically conflates prediction and identity claims’ because while he thinks both subjects and predicates refer, he would deny that a sentence is true just in case the subject and the predicate name one and the same thing. Based on this, Corkum believes that Aristotle’s core semantic is not identity but the weaker relation of constitution, which is a mereological interpretation: ‘All men are mortal’ is true just in case the mereological sum of humans is part of the mereological sum of mortals. b) Aristotle’s theory of predication: one or two theories? Frank Lewis finds an inconsistent gap between the theory of predication in the Categories and that in the later books of the Metaphysics VII, 6. So too Joan Kung, Terry Irwin, Daniel Graham. c) Distinction of ‘being said of’ and ‘being in’ Owen enumerates the texts in which Aristotle’s distinction between ‘being said of’ and ‘being in’ is asserted: OI. 11b38-12a17; To., 127b1-4; Cat. 1a20-b9; 2a11-14; 2a27-b6; 2b15-17; 3a7-32; 9b22-24 d) Predication in Aristotle and the standard ‘S is P’ Marie De Rijk Lambertus thinks that the ‘S is P’ pattern is misleading when it comes to express predication in Aristotle. In his view, ‘The Aristotelian procedure should be described in terms of appositively assigning an attribute (κατηγορούμενον) to a substrate (ὑποκείμενον), rather than ascribing a predicate to a subject by means of a copula…. The comment should be considered an attribute which is said to fall to a substrate, without understanding this procedure in terms of sentence predication.’ e) Aristotle’s predication: bipartite or tripartite? It is a difficulty to make Aristotle’s theories of name-verb predication and tripartite predication consistent. The reason is that tripartite is not consistant with his name-verb structure based on which he says that the predicate term is the ‘verb.’ (20a31; 20b1-2; 16a13-5) The problem is that in a tripartite form like ‘Socrates is white’ we cannot take ‘is white’ as the verb because, based on Aristotle himself, no part of a verb can be significant itself. (16b6-7) However, his assertions about the equivalences between the two structures (OI. 12, 21b9-10; PrA. 51b13-16; Met., 1017b22-30) must mean that they are not inconsistent in his own view. Thus, as Allen Bāck points, ‘Aristotle seems to think that he has a single, consistent theory.’ The sense of saying or speaking as the root sense of rhema makes the relation between predication (saying something of something) and verb more interesting. The use of rhema in the sense of a long expression approves this. In Plato’s work (399ac) where Socrates claims that the name anthropos derives from anthron ha opopen (‘he who examines what he has seen’) we have an onoma from, or in place of, a rhema. 1) Subject The subject (ὑποκειμένον) is that of which another term is said or predicated. Aristotle’s own definition is of a much more philosophical value: ‘By subject I mean that which is expressed by an affirmative term (λέγω δὲ ὑποκείμενον τὸ κάταφάσει δηλούμενον).’ (Met., K, 1067b18) Throughout Aristotle’s work, three kinds of subjects can be found: possible, prime and absolute subject. a) Possible subject Those things that can take the position of a subject in a predication we call possible subjects, no matter they can or cannot take the position of predicate in any predication. All terms except the ultimate predicates are possible subjects because they can take the position of subject. b) Prime subject Those that in any predication can only take the position of a subject and not the position of a predicate are prime subjects. (Cat., 5, 3a36-b2; Met., Z, 1028b36-1029a1) This is the truest sense of subject and belongs only to substances. (Met., Z, 1029a1-2) In fact, ‘that which is not predicated of a subject, but of which all else is predicated’ is a substance. (Met., Z, 1029a7-9) In Categories, besides primary substances (Cat., 2, 1b3-6), individual qualities are also said not to be able to be said of anything else. (Cat., 2, 1a23-29) Aristotle’s examples are a certain ‘knowledge-of-grammar’ (τὶς γράμματικὴ) and ‘an individual white’ (τὸ τὶ λευκὸν). Thus, although substances are indeed in the truest sense individuals and, thereby, in the truest sense primary subjects, other individuals can take the position of subject as well. c) Absolute subject While substances are prime subjects of all other things, there is still something of which substances can be predicated and this predication is not an accidental predication: matter. (Met., Z, 1029a21-24) This predication is, indeed, the predication of a ‘form or this’ on matter and material substance. (Met., Θ, 1049a34-36) The only thing that is absolutely a subject, therefore, and can be a predicate is prime matter (πρώτη ὓλη). (Met., Θ, 1049a24-27) d) Subject and substance The most important thing in being a substance is being a subject: ‘It is because the primary substances are subjects for all the other things and all the other things are predicated of them or are in them, that they are called substances most of all.’ (Cat., 5, 2b15-17) And what is nearer to this position is more a substance as a species is more a substance than a genus.’ (Cat., 5, 2b7-8) e) Primary versus accidental subject A subject is a primary subject in a predication when the predicate is predicated of it as itself. In such a case, the subject is the subject of the predicate qua itself and not qua something else. A subject, on the one hand, is an accidental subject when it is not the primary subject of the predicate that is predicated on it. It means that a subject is an accidental subject when the predicate is predicated of it not qua itself but qua something else. An accidental subject is, therefore, anything other than a substance. 2) Predicate as universal It is evident from our discussion of kinds of subjects that except matter, primary substances (if we ignore both accidental predication and cases of absolute subjects) and other individuals, everything else can take the position of a predicate. Since primary substances are individuals, it results that everything except matter and individuals are capable to take the position of predicate. The immediate consequence of this is that the predicate must be a universal. When individuals cannot take the position of predicate, this position cannot be taken by any particular. Therefore, only universals can be predicated of others. Moreover, albeit universals can be a simple subject (for another universal), they are not prime subjects. The closeness of universal and predicate is to the extent that Aristotle differentiates universal from subject. (Met., Θ, 1049a27-30) 3) Categories or classes of predicates Aristotle distinguishes ten highest classes into one of which each predicate must necessarily fall: substance (or what a thing is), quality, quantity, relation, place, time, position, state, activity and passivity. (Cat., 4, 1b25-27; To., I, 9, 103b20- ; PsA., A, 22, 83b13-23) The substance counted among predicates must refer to secondary and not primary substances not only because Aristotle insists that primary substances cannot be predicated but also from his own examples of the category of substance: man and animal. (To., I, 9, 103b25) However, if a predicate be asserted of itself or its genus be asserted of it, the predicate signifies substance or what is; but if ‘one kind of predicate is asserted of another kind,’ it signifies one of the other nines. (To., I, 9, 103b30) These categories are so comprehensive that no predicate can remain outside them so that even non-being has as many senses as categories. (Met., M, 1089a26-30) a) That whether Aristotle’s categories are merely linguistic or fundamentally ontological is a so much controversial dispute. Some like G. E. R. Lloyd believe that ‘categories are primarily intended as a classification of reality … rather than of the signifying terms themselves.’ b) Although Aristotle’s categories have been historically regarded as a classification of predications, there are some recent commentators like Jonathan Barnes that think it is classifying predicates and not predications. 4) Kinds of predicates In his introduction of Categories, as J. W. Thorp truly points out , Aristotle distinguishes between the category of substance and the other categories using μὲν ... δὲ construction. This construction illustrates that beside tenfold classification of categories, there is an even more crucial differentiation between two kinds of predicates: substance or what is on the one hand and the other nine ones on the other hand: the distinction between what is predicated of the subject as what it is and what is predicated of it as an accident. Therefore, we have three kinds of classification - a twofold, a fourfold and a tenfold-complicatedly classifying the same thing, viz. the predicate. Predicates can be divided also to four kinds: property, definition, genus and accident. (To., I, 4, 101b11-20) A property is that predicate that is convertible with its subject and does not signify its essence. A definition is that predicate that is convertible with its subject and signifies its essence. It is a genus if it is not predicated convertibly and is contained in the definition of its subject. And it is an accident if it is neither convertible nor contained in the definition of its subject. (To., I, 8, ^103b3) All of these four kinds are among categories. (To., I, 9, 103b20) It seems that there might be some kind of relation between the twofold and the fourfold distinction: whereas genus and definition are predicated as what it is, accidents are not so predicated. There seems to be some rules that determine to each of these four kinds each predicate belongs. At To., IV, 123b30ff. Aristotle asserts: ‘If B has a contrary and A does not, then B does not belong to A as its genus.’ There is a dispute around per se accidents (τὰ καθ’ αὑτὰ συμβεβηκότα) (Topics., 102a18) whether they must be regarded as either of the four kinds or as a fifth kind. Barnes (1970) argued that they ‘do not fit at all neatly into the fourfold classification.’ He argues that based on the definition of accidents at A, 5, 102b4-5, they must be accidents but based on another definition, A, 5, 102b6-7, they cannot be accidents. He also defends the view that they are not properties. Barnes concludes: ‘This shows that the two definitions are not equivalent, and hence that the ‘predicables’ are not well-defined.’ Demetris J. Hadgopoulos defends the view that the two definitions of accidents are equivalent and per se accidents are properties. 5) Five types of predications We have five kinds of predications based on our division of subjects and our discussion of predicates: simple, primary (itself divided to substantial and accident), accidental (itself divided to primary and secondary), aoincidental and absolute predication. a) Simple predication. This is a predication in which a universal is predicated of either a particular or a universal subject. This sense of predication includes all other senses except the first kind of accidental predication. b) Primary predication. This is a predication in which a universal is predicated of a primary subject, namely a substance. A primary predication is of two kinds: i) Substantial predication. A primary predication in which the predicate is part of, or is included in, the definition of the subject. The universal that is the predicate here is the definition or the genus or the species or the diferentia of the subject. It is this predication that Aristotle calls a unity: ‘A statement may be called a unity … because it exhibits a single predicate as inhering not accidentally in a single subject.’ (PsA., B, 10, 93b35-37) It is only substantial predicates that can be predicated of each other: ‘Predicates which are not substantial are not predicated of one another.’ (PsA., A, 22, 83b18-19) Aristotle defines a substantial predication also in another way. A predication in which a higher genus is predicated on a lower genus, species, a substance or an individual, (or a species is predicated on an individual) is a substantial predication. Therefore, a substantial predication is a predication in a series that has individuals on one of its ends and a general category on its other end. In fact, only substantial predicates can be predicated of one another. (PsA., A, 22, 83b17-19) This series cannot be an infinite series because otherwise not only substances would not be definable but also a genus would be equal to one of its own species. (PsA., A, 22, 83b7-10) -/- ii) Accident predication. A primary predication in which the predicate is not part of, or is not included in, the definition of its subject. The universal that is the predicate here is the property or the accident of the subject. c) Accidental predication. This is a predication in which the subject is not a primary subject and its predicate is a substance. This predication is of two kinds: i) Primary accidental predication. This is a predication in which an accident is predicated of substance. Such a predication can go ad infinitum, which is inferable from Aristotle’s assertion that the secondary accidental predication cannot go ad infinitum. ii) Secondary accidental predication. It is a predication in which an accident is predicated of another accident. Such a predication, Aristotle asserts, cannot go ad infinitum because even more than two accidents cannot be combined. Now what is the meaning of Aristotle’s assertion that we cannot continue this ad infinitum? Does it mean that we cannot continue the predication ‘The musician is white’ and say ‘The white is Athenian?’ But why not? Or maybe he means that by adding any predication, we are still in a condition of predicating two accidents of a substance on each other. -/- As primary subjects, substances can also take the position of predicate though not essentially but accidentally. In propositions like ‘the white is a log’ or ‘That big thing is a log’ we observe substance taking the position of predicate but this is only accidentally: ‘When I affirm ‘the white is a log,’ I mean that something which happens to be white is a log- not that white is the subject in which log inheres (οὐχ ὡς τὸ ὑποκείμενον τῷ ξύλῳ τὸ λευκόν ἐστι), for it was not qua white or qua a species of white that the white (thing) came to be a log (οὔτε λευκὸν ὄν οὔθ᾿ ὃπερ λευκόν τι ἐγἐνετο ξύλον), and the white (thing) is consequently not a log except incidentally.’ (PsA., 22, 83a3-9) Aristotle compares this accidental use of substance in the position of predicate with the substantial use of it in the place of a subject: ‘On the other hand, when I affirm ‘the log is white,’ I do not mean that something else, which happens to be a log, is white (οὐχ ὃτι ἓτερόν τί ἐστι λευκόν, ἐκείνῳ δὲ συμβέβηκε ξύλῳ εἶναι), (as I should if I said ‘the musician is white,’ which would mean ‘The man who happens also to be a musician is white’); on the contrary, log is here the subject- the subject which actually came to be white, and did so qua wood or qua a species of wood and qua nothing else.’ (PsA., 22, 83a8-14) Aristotle asks us not to call propositions like ‘The white is a log’ a predication at all or at least call them accidental predication instead of simple (ἁπλως) predication. (PsA., A, 22, 83a14-17) An accidental predication, in which we have a substance in the place of predicate, is different from an essential predication in that while the subject of an accidental predication is said to be the predicate not by itself but as something different with which it coincides, the subject of an essential predicate is said to be the predicate by itself and not because it is something else: ‘Since there are attributes which are predicated of a subject essentially and not accidentally- not, that is, in the sense in which we say ‘That white (thing) is a man,’ which is not the same mode of predication as when we say ‘The man is white’: the man is white not because he is something else but because he is man, but the white is man because ‘being white’ coincides with ‘humanity’ within one subject. Therefore, there are terms such as are essentially subjects of predicates. (PsA., A, 19, 81a24-29) This capability of ‘non-essentially and only accidentally’ being a subject does belong, in fact, to all sensible things. (PsA., A, 27a32-36) d) Coincidental predication. this is a predication in which none of the subject and predicate are a substance or an individual. In this predication, one of the accidents of a substance or individual is predicated of one of the other accidentals of the same substance or individual. For example, when it is said that ‘The white is musical,’ there is an individual, say Socrates, for which both of white and musical are accidents. e) Absolute predication. This is a predication in which a form or a substance is predicated of a matter or a material substance. Some commentators like Loux and Lewis regarded this predication as close to accident predication, both based on inherence. As R.M. Dancy points out, these predications make Aristotle’s theory of predication immanentist: not only accident predications are explained by the immanence of accidents in substances, some of the substantial predications, which were not explained in Categories, are also explained by the immanence of form in matter. It is interesting that in this kind of predication, it is the predicate and not the subject, which is in the strictest sense substance. As the central books of Metaphysics claim, the form is the substance. Thus, in this predication, substance gets away from the sense of ὑποκείμενον. Corkum mentiones 68a19 as the only instance where Aristotle explicitly claims that a term may be predicated of itself, a passage that is, in Corkum’s view, problematic. 6) Demonstrable predicates Those predicates are demonstrable that are so related to their subjects that there are other predicates prior to them predicable of their subjects (ἔτι δ᾿ ἄλλος, εἰ ὧν πρότερα ἄττα κατηγορεῖται). (PsA., A, 22, 83b32-34) 7) Series of predications Since it is possible for a predicate to be itself the subject of another predication, we can have a series of predications in which the predicate of a predication is the subject of the next predication. This series has the following features: a) It has a limit (in number) (PsA., A, 22, 83b14-16) on the side of subjects: there are subjects that cannot themselves be predicated (PsA., A, 27, 43a39-41), which are, as we noted, prime subjects: particulars, i.e. prime substances and other individuals. (PsA., A, 19-22) Aristotle calls them ultimate (ὓστατον). (PsA., 21, 82a36-b1) b) It has a limit (in number of kinds) (PsA., A, 22, 83b14-16) also on the side of predicates: there must be predicates that cannot be subjects. (PsA., A, 19-22; PsA., A, 27, 43a36-39) Aristotle calls them primary (πρῶτον). (PsA., A, 21, 82b1-4) These are the highest categories or the highest genera of categories. (PsA., A, 22, 83b14-16) c) The series has an escalating shape from mere subjects at its downside to mere predicates at its upside. It is Aristotle himself whos uses the words up and down in this sense. (e.g. PsA., A, 22, 83b2-3) d) The predications that lie between lowest and highest ones must be finite in number. (PsA., A, 19-22 especially: 20, 82a21-35) These have subjects and predicates, each capable of both of the roles of being subject and being predicated. A result of this fitness is that neither demonstration can go to infinity nor everything is demonstrable, the two points Aristotle always insist on. e) The upward side includes the more universal ones and the downward the more particular ones. (PsA., 20, 82a21-23) f) It follows from the above features that ‘neither the ascending nor the descending series of predications … are infinite.’ (PsA., A, 22, 83b24-25) g) Reciprocation and convertibility. Except in case of terms (i.e. subjects and predicates) that are at each of the ends of series of predications, namely ultimates and primaries, it is possible to reciprocate (ἀντιστρέφειν) terms and convert the predication. (PsA., A, 19, 82a15-20) h) Antipredication. Antipredication means that in a predication (S is P), the subject becomes the predicate of its predicate (P is S) in the same category its predicate was predicated on it. For example, if P is in the category of quality, antipredication means that S be predicated of P in the category of quality. In other words, P is a quality of S and S is a quality of P. Aristotle rejects this. (PsA., A, 22, 83a36-b3) i) Self-predication versus other-predication. Aristotle distinguishes between a predication in which a term is said of itself and a predication in which a term is said of another. (Phy., Δ, 2, 209a31-33) j) Predicablity (Cat., 5, 3a36-b2): 1) Primary substances and individuals are not predicable. 2) Secondary substances are of two kinds: genus and species i) Genus is predicable able both of the species and of the individuals. ii) Species is predicable of the individual. 3) Differentiae are predicable both of the species and of the individuals. 8) Predication as classification a) Richard Patterson believes that Aristotle’s so repeated construction using hoper (estin A hoper B) in Topics (120a23 sq., 122b19, 26sq., 123a, 124a18, 125a29, 126a21, 128a35. Also in Posterior Analytics (83a24-30) (Brunschwig’s list. ‘expresses the fact that A is a kind of B (esti A B tis), that A is a species of the genus B.’ 9) Universal predication Aristotle defines universal predication (κατὰ παντὸς κατηγορεῖσθαι) as such: ‘wherever no instance of the subject (τῶν τοῦ ὑποκειμέμνου) can be found of which the other term cannot be asserted.’ (PrA., A, 24b27-29) In this predication, the subject is included in another as in a whole (ἐν ὃλῳ εἶναι) and the predicate is predicated of all of the subject (κατὰ παντὸς κατηγορεῖσθαι). (PrA., A, 24b26-27) Attach another discussion we had about ἐν ὃλῳ here. 10) Quantity of predication A predication, truly stated, has a quantity, which is the number of objects under the name of the subject of which the predicate is predicated. The quantity of subject can be stated in four ways: a. Indefinite: when the predicate belongs or does not belong to the subject without any mark to show to haw many of the particulars under the name of the subject it does or does not belong. E.g. ‘Man is white’; ‘Man is not white.’ (PrA., A, 24a20; OI., I, 7, 17b8-12) b. Universal quantity: When the predicate belongs to all or none of the subject. E.g. ‘Every man is animal’; ‘No man is animal.’ (PrA., A, 24a18-19; OI., I, 7, 17b5-6) The contrary of a predication of a universal quality is a predication of a universal quality. E.g. the contrary of ‘Every man is white’ is ‘No man is white.’ (OI., I, 7, 17b20-23) c. Particular quantity: When the predicate belongs (or does not belong) to some of the subject. E.g. ‘Some men are white’; ‘Some men are not white.’ (PrA., A, 24a19-20) d. Single quantity: when the subject is a proper name of only one object. E.g. ‘Socrates is white’; ‘Socrates is not white.’ The contrary of this predication is of a single quantity: ‘Socrates is not white.’ (OI., I, 7, 17b38-18a4) 11) Convertibility of predication. Some predications are convertible, that is, it is possible to change the place of subject and predicate in a true proposition so that the converted proposition remains true. This is supposed to mean that given the truth of a predication, the truth of the converted predication is inferable. The convert form of a predication depends on its quantity. a. Indefinite quantity: This predication has no strictly true convert because its quantity is not stated. b. Universal quantity: It can be converted in two ways: i) A negative universal can be converted to a negative universal in which the terms are changed. E.g. ‘No pleasure is good’ can be converted to ‘No good is pleasure.’ (PrA., A, 2, 25a5-8 and a14-19) ii) An affirmative universal can be converted to an affirmative particular in which the terms are changed. E.g. ‘Every pleasure is good’ can be converted to ‘Some good is pleasure.’ (PrA., A, 2, 25a7-9) c. Particular quantity: If it is negative, it cannot be converted but if it is affirmative, it can be converted to an affirmative predication with particular quantity. E.g. ‘Some pleasure is good’ can be converted to ‘Some good is pleasure.’ (PrA., A, 2, 25a10-13 and a20-24) d. Single quantity: It cannot be converted. 12) Characteristics of relations between subject and predicate 1. A predicate is of a wider range than its subject. It is based on this fact that Aristotle: a) Prevents individuals to be predicate because there is nothing of which an individual be of a wider range. In other words, it is due to the fact that since an individual is only ‘one particular’ thing and, thus, cannot be of a wider extent than anything that Aristotle prevents them of being a predicate. Matthews, however, thinks we cannot use Socrates, a substance and an individual, in the place of predicate and say it of Socrates because ‘Socrates does not classify Socrates: it names him.’ b) Prevents differentia, species and things under species to be predicated of genus. (To., Z, 6, 144a27-) c) Prevents the species and the things under it to be predicated of the differentia. (To., Z, 6, 144b1-4) d) Also about the effect because it is wider than its subject. (PsA., B, 17, 99a) e) Each attribute is wider than every individual it is predicated on, though several attributes, collectively considered, might not be wider but exactly the substance of a thing. (PsA., B, 13, 96a32-b1) 2. The predicate of a predicate of a subject will be predicated of the subject too: ‘whenever one thing is predicated of another as of a subject, all things said of what is predicated will be said of the subject too.’ (Cat., 3, 1b10-15) In fact, it is due to its predication of the subject that it is predicated of its predicate. (Cat., 5, 2a36-b1) Moreover, what is not predicated of the predicate of a subject cannot be predicated of it as well. (PrA., A, 27, 43b22-27) Thus, what, for example, is not predicated of animal, cannot be predicated of man. 3. The predicate of a subject can be predicated of its predicates as well. (Cat., 5, 3a1-6) For example, you call the individual man grammatical and, thence, you call both a man and an animal grammatical. Nonetheless, the predicate of a subject belongs to it more properly than to its higher predicates. (PrA., A, 27, 43a27-32) 4. It is only the subject that can be distributed and not the predicate. (PrA., A, 27, 43b16-22; OI, I, 7, 17b12-16) Therefore, we can say e.g. ‘Every man is animal’ but we cannot say ‘Every man is every animal.’ 5. It is the reason of the relation between subjects and predicates, that is the reason of predication, which is the subject of inquiry. (Met., Z, 1041a20-24) In other words, since it is a meaningless inquiry to ask why a thing is itself (Met., Z, 1041a14-15), the only remaining meaningful inquiry is to ask why something is something else, i.e. to ask about the reason of predication. 6. A subject cannot categorize its predicate in the same category in which it is categorized by it. If e.g. A is a quality of B, B cannot be a quality of A. Therefore, there is no reciprocation in the same category. (PsA., A, 22, 83a36-39) 13) Characteristics of series of predications 1. A series of secondary accidental predication cannot go ad infinitum for not even more than two terms can be comnbined. For an accident is not an accident of an accident, unless it be because both are accidents of the same subject. (Met., Γ, 1007b1-4) 2. Infinite series cannot be traversed in thought. (PsA., A, 22, 83b6-7) 3. The predications of genera on each other must be ended and cannot go to infinity because otherwise not only substances would not be definable but also a genus would be equal to one of its own species. (PsA., A, 22, 83b7-10) Therefore, a series of predication of genera on each other must be limited on both sides. There must be an upward limit in general categories as well as a downward limit in individual because they cannot be predicated of others. Whatever lies between these limits can both be predicated of others and others be predicated of them. (PrA., A, 27, 43a36-43) 4. The order of predicates matters: it makes a difference whether the series be ABC or BAC. (PsA., B, 13, 96b25-32) . (shrink)

This book is a collection of articles dealing with criticisms of Robert S. Hartman’s theory of formal axiology. During his lifetime, Hartman wrote responses to many of his critics. Some of these were previously published but many are published here for the first time. In particular, published here are Hartman’s replies to such critics as Hector Neri Castañeda, Charles Hartshorne, Rem B. Edwards, Robert E. Carter, G. R. Grice, Nicholas Rescher, Robert W. Mueller, Gordon Welty, Pete Gunter, George Kimball Plochmann, (...) William Eckhardt, and Robert S. Brumbaugh. Crticial essays and responses to them developed by Rem B. Edwards, Frank G. Forrest, and Mark A. Moore after Hartman’s untimely death in 1973 are also included. (shrink)

The Indeterminacy of Translation and Radical Interpretation The indeterminacy of translation is the thesis that translation, meaning, and reference are all indeterminate: there are always alternative translations of a sentence and a term, and nothing objective in the world can decide which translation is the right one. This is a skeptical conclusion because what it … Continue reading The Indeterminacy of Translation and Radical Interpretation →.

HISTÓRIA DA SOCIOLOGIA: O DESENVOLVIMENTO DA SOCIOLOGIA I -/- A SOCIOLOGIA NOS ESTADOS UNIDOS -/- -/- HISTORY OF SOCIOLOGY: THE DEVELOPMENT OF SOCIOLOGY I -/- SOCIOLOGY IN UNITED STATES -/- -/- Emanuel Isaque Cordeiro da Silva – IFPE-BJ, CAP-UFPE e UFRPE. E-mails: [email protected] e [email protected] WhatsApp: (82)9.8143-8399. -/- -/- PREMISSA -/- A Sociologia nos Estados Unidos desenvolveu-se no contexto de dois grandes eventos que marcaram profundamente a história do país. -/- O primeiro foi a Guerra de Secessão (também conhecida como (...) Guerra Civil Americana), que ocorreu entre 1861 e 1865 e gerou ressentimentos e atritos entre a população do sul e a do norte dos Estados Unidos. -/- Em contrapartida, houve a urbanização das terras do oeste e das áreas centrais do país, o que contribuiu para o crescimento da economia e a expansão industrial. No norte, graças ao esforço de guerra, houve um grande crescimento, principalmente na metalurgia, no transporte ferroviário, na indústria de armamentos e na indústria naval. O comércio também se expandiu de maneira exponencial em todo o território estadunidense. -/- O padrão de cultura dos Estados Unidos passou a ser o ideal nortista de “trabalho duro, educação e liberdade econômica a todos”. Houve ainda um grande desenvolvimento de escolas e instituições de ensino superior. -/- O segundo grande evento que marcou a história estadunidense foi a chegada em massa de estrangeiros. Entre 1860 e 1900, os Estados Unidos passaram de país agrícola, com população em torno de 4 milhões, para país industrial, com uma das maiores economias do mundo e com 75 milhões de habitantes. -/- O incremento populacional e a industrialização redundaram em um processo de urbanização sem precedentes que continuou até a década de 1930. Para se ter uma ideia, em 1860 viviam em Chicago 102 260 pessoas; em 1900, a população da cidade passou a 1 698 575 e, em 1930, a 3 375 329. Em virtude desses fatores, consolidaram-se nos Estados Unidos uma burguesia industrial, comercial e financeira significativa, uma classe trabalhadora majoritariamente formada por imigrantes e uma classe média em ascensão. -/- As principais cidades passaram a ser um espaço de conflito e alvo de preocupações. Temas como imigração, aculturação, conflitos étnicos, comportamentos desviantes e políticas públicas foram importantes na Sociologia desenvolvida inicialmente no país. -/- Entre os principais fundadores da Sociologia nos Estados Unidos estão William Graham Sumner (1840 -1910), Lester Frank Ward (1841-1913), Albion Woodbury Small (1854-1926), Franklin Henry Giddings (1855-1931), Thorstein Bunde Veblen (1857-1929), William Isaac Thomas (1863-1947), Robert Ezra Park (1864-1944), Charles Horton Cooley (1864-1929) e George Herbert Mead (1863-1931). -/- A herança cultural desses fundadores é muito diversa: foram influenciados principalmente pela tradição religiosa protestante disseminada em quase todo o território, pelo liberalismo econômico clássico conservador, do tipo laissez-faire, pelo evolucionismo do inglês Charles Darwin (1809-1882) e pelo darwinismo social de Herbert Spencer (1820-1903). Acrescente-se a esse cadinho de concepções de mundo e ciência o pragmatismo do filósofo e psicólogo William James (1842-1910) e do filósofo Charles Pierce (1839-1914). -/- Essa herança permite compreender as duas grandes características da Sociologia nos Estados Unidos: -/- • multiplicidade de temas, problemas e propostas e diversidade teórica e metodológica; -/- • desenvolvimento desse campo do conhecimento em universidades, nas quais as atividades eram financiadas pelo Estado e pelo setor privado (Fundação Rockefeller, comitês e associações normalmente religiosas). -/- Por causa dessa segunda característica, optei por analisar o desenvolvimento da Sociologia nos Estados Unidos em três importantes universidades estadunidenses: a de Chicago, Harvard e Columbia. -/- 1. A Universidade de Chicago -/- A Universidade de Chicago foi fundada em 1890 pelo magnata do petróleo John D. Rockefeller e recebeu os primeiros alunos em 1892. Nela foi criado o primeiro departamento de Sociologia dos Estados Unidos, sob a direção de Albion Woodbury Small. -/- No início de seus trabalhos sociológicos, a Universidade de Chicago deu primazia à pesquisa empírica, procurando conhecer, por meio da observação direta, a dinâmica das relações sociais. Desenvolveu uma forte tendência pragmática e microssociológica, que viria a ser conhecida como a Escola de Chicago. A maior preocupação dos integrantes dessa Escola foi com os problemas das grandes cidades dos Estados Unidos, como a marginalidade social, o alcoolismo, as drogas, a segregação racial e a delinquência, estabelecendo uma relação entre a pesquisa sociológica e a intervenção dos organismos públicos na sociedade. -/- Os sociólogos de Chicago também se dedicaram ao que chamaram de ecologia humana, em oposição à ecologia animal e vegetal. -/- Em 1895, Albion Woodbury Small fundou o American Journal of Sociology e, em 1907, participou ativamente da fundação da Sociedade Americana de Sociologia. Ele publicou, com Georges Vincent, em 1894, talvez o primeiro manual de Sociologia para estudantes, intitulado Introdução ao estudo da sociedade. Tendo estudado na Alemanha, Small foi o principal divulgador do pensamento de Georg Simmel nos Estados Unidos. -/- Entre os integrantes da Escola de Chicago mais conhecidos no Brasil, podemos citar William I. Thomas (1863-1947) e Florian Znaniecki (1882-1958), cuja principal obra foi O camponês polonês na Europa e na América, editada em 1918. -/- Destacam-se ainda Robert E. Park (1864-1944) e Ernest W. Burgess (1886-1966), que escreveram, entre outras obras, Introdução à ciência da Sociologia, em 1921. -/- Os dois, com Roderick Mackenzie, escreveram o clássico A cidade, em 1925. Outro membro de destaque foi Louis Wirth (1897-1952), autor de O gueto, escrito em 1928, e de um artigo que se tornou famoso, “Urbanismo como modo de vida”, publicado em 1938, no American Journal of Sociology. -/- A Escola de Chicago congregou, ainda, sociólogos e antropólogos com ligação com a Psicologia Social, que desenvolveram uma abordagem sociológica das relações sociais conhecida como interacionismo simbólico. A principal figura dessa vertente foi George Herbert Mead (1863-1932), que trabalhou em diversas áreas, sobretudo como psicólogo social e como professor de várias gerações de antropólogos e sociólogos. Seus escritos foram sistematizados por seus alunos e publicados com o nome Mind, self and society (A mente, o eu e a sociedade), em 1934. -/- Além da tradição intelectual dos Estados Unidos, os integrantes da Escola de Chicago receberam a influência de Jean-Gabriel de Tarde, Émile Durkheim e Georg Simmel. Seus continuadores foram Herbert Blumer (1900-1987) e Everett C. Hughes (1897-1983). -/- 1.1 Erving Goffman (1922-1982) -/- O representante da Sociologia desenvolvida na Universidade de Chicago mais influente no Brasil é Erving Goffman, que nasceu em Manville, Alberta, no Canadá, em 1922, e faleceu nos Estados Unidos em 1982. Obteve o grau de bacharel pela Universidade de Toronto, em 1945, e concluiu mestrado (1949) e doutorado (1953) na Universidade de Chicago, onde estudou Sociologia e Antropologia Social. Em 1958, tornou-se professor da Universidade da Califórnia e, em 1968, ingressou na Universidade da Pensilvânia, onde foi professor de Antropologia e Sociologia. -/- Entre 1981 e 1982, Goffman foi presidente da Sociedade Americana de Sociologia e realizou pesquisas na linha da Sociologia interpretativa e cultural, iniciada por Max Weber, desenvolvendo a ideia de que o mundo é um teatro e cada um, individualmente ou em grupo, interpreta papéis de acordo com as circunstâncias em que se encontra. Essas circunstâncias são marcadas por rituais e posições distintivas em relação a outros indivíduos ou grupos. Para ele, é possível distinguir indivíduos, grupos e classes com base, por exemplo, em aspectos como as formas de vestir ou de se apresentar publicamente. -/- O sociólogo considera a interação social como um processo fundamental de identificação e de diferenciação dos indivíduos e grupos, analisando-a no cotidiano, especialmente em lugares públicos. Goffman estudou com especial atenção o que chamou de “instituições totais”, lugares onde o indivíduo é isolado da sociedade, como prisões e manicômios. -/- De acordo com o sociólogo brasileiro Édison Gastaldo: -/- O trabalho de Goffman trouxe à luz aspectos da vida cotidiana que não se julgavam “sociologicamente relevantes”. Seus insights sobre as interações ordinárias, sobre o deslocamento dos pedestres, sobre a ocupação social dos espaços públicos, sobre a atuação dos vigaristas, mendigos, loucos, espiões, jogadores e de todos aqueles que passam cotidianamente debaixo de nossos narizes sem que prestemos atenção modificaram o pensar sociológico no mundo. Sua descrição etnográfica de um hospital para doentes mentais colaborou decisivamente para deflagrar a luta antimanicomial no mundo inteiro. Vinte e dois anos depois de sua morte, os temas e os conceitos desenvolvidos por Goffman ainda estão em pleno uso e vitalidade (GASTALDO, 2004, p. 9/10). -/- Suas três obras mais conhecidas são: A representação do eu na vida cotidiana (1959), Manicômios, prisões e conventos (1961) e Estigma: notas sobre a manipulação da identidade (1963). -/- 2. A Universidade Harvard -/- A história de Harvard começa em 1636, quando foi fundada, na cidade de Cambridge, no estado de Massachusetts, uma instituição de ensino denominada New College. Em 1639, essa instituição recebeu o nome de Harvard College, em homenagem a John Harvard, seu principal mecenas. -/- A Sociologia desenvolvida na Universidade Harvard é marcada por uma preocupação teórica e tem dois sociólogos como expoentes: Pitirim Alexandrovich Sorokin (1889-1968) e Talcott Edgar Frederick Parsons (1902-1979). Este último influenciou muito o desenvolvimento da Sociologia no mundo e no Brasil. -/- 2.1 Talcott Parsons (1902-1979) -/- Talcott Parsons nasceu no Colorado, nos Estados Unidos. Em 1924, graduou-se em Biologia e Filosofia na Faculdade Amherst. Em 1925, pós-graduou-se em Ciências Sociais na Escola de Economia de Londres, na Inglaterra, e, em seguida, doutorou-se na Universidade de Heidelberg, na Alemanha. -/- Nos Estados Unidos, lecionou Economia e Sociologia na Universidade Harvard durante 45 anos (1927-1973). Em 1944, tornou-se presidente do Departamento de Sociologia, transformando-o, dois anos depois, no Departamento de Relações Sociais, a fim de unir a Sociologia a outras ciências sociais. -/- Assim como Sorokin, Parsons voltou-se para a Sociologia europeia, tendo por base as ideias de Max Weber, Vilfredo Pareto (1848-1923) e Émile Durkheim, além das do economista inglês Alfred Marshall (1842-1924). Fundamentado nesses autores, desenvolveu uma grande obra teórica, que dominaria a Sociologia estadunidense desde então. -/- Parsons é o sociólogo estadunidense mais conhecido no mundo. Em geral, seus críticos entenderam-no como um pensador conservador, preocupado basicamente com o bom ordenamento da sociedade. Seu interesse era determinar a função que os indivíduos desempenhavam na estrutura social. Entendia o indivíduo como expressão dessa estrutura, a qual devia ser mantida e preservada. Caso isso não ocorresse, deviam entrar em ação os mecanismos de controle social (moral, ética, sistema jurídico e penal etc.), como instrumentos preventivos ou corretivos. -/- Seu trabalho exerceu influência em diversos países e ambientes acadêmicos (particularmente nas décadas de 1950 a 1970), até mesmo na então União Soviética, onde, em 1964, ministrou aulas sobre a Sociologia estadunidense a convite da Academia de Ciências da União Soviética (URSS). -/- Suas principais obras foram: A estrutura da ação social (1937), O sistema social (1951), Economia e sociedade (1956, com N. Smelser), Estrutura e processo nas sociedades modernas (1960), Sociedades: perspectivas evolucionárias e comparativas (1966), Teoria sociológica e sociedade moderna (1968), Política e estrutura social (1969), Sistemas sociais e a evolução da teoria da ação (1977) e Teoria da ação e a condição humana (1978). -/- 3. A Universidade Columbia -/- A King’s College foi fundada em 1754, em Nova York, nos Estados Unidos. Quando as colônias inglesas se declararam independentes da Grã-Bretanha, a instituição passou a se chamar Universidade Columbia. A partir da última década do século XIX, essa universidade se destacaria por uma importante produção no campo da Sociologia, tendo como pioneiro Franklin Giddings (1855-1931), fundador da cadeira de Sociologia. Fortemente marcado pelo evolucionismo e pelo pragmatismo, foi um dos primeiros a usar métodos quantitativos e experi-mentais no estudo dos fenômenos sociais. -/- Dois sociólogos de Columbia merecem destaque, por serem muito conhecidos no Brasil: Robert K. Merton e Charles Wright Mills. -/- 3.1 Robert King Merton (1910-2003) -/- Merton nasceu na Filadélfia e faleceu em Nova York. Graduou-se em Sociologia na Universidade Temple e pós-graduou-se na Universidade Harvard, onde trabalhou com Pitirim Sorokin e Talcott Parsons até a defesa de seu doutorado, em 1936. -/- Em 1941 Merton transferiu-se para a Universidade Columbia, onde permaneceu durante 38 anos, até aposentar-se. Nessa universidade procurou integrar teoria à prática sociológica. Estudou o comportamento desviante e os processos de adaptação social, tendo por base pesquisas qualitativas e quantitativas do exercício profissional em ambiente de solidariedade e de conflito. Com Paul Lazarsfeld (1901-1976), desenvolveu o Departamento de Pesquisa Social Aplicada. -/- O nome de Merton está vinculado à proposta de criação de teorias de alcance médio, segundo a qual os sociólogos seriam mais úteis à sociedade se deixassem de lado as grandes teorias (criticando Parsons) e criassem outras de médio alcance. Essas teorias estariam situadas entre as hipóteses de trabalho rotineiras na pesquisa e as amplas especulações. Mediariam, dessa forma, as abstrações, generalizações e fundamentos empíricos da pesquisa. -/- Merton tinha uma visão humanista da função social da ciência, demonstrando influência clara de Max Weber. Concebia a ciência como um conjunto de conhecimentos compartilhados por todos os membros da sociedade, que deveriam julgar a credibilidade das postulações científicas de acordo com suas expectativas e valores morais. Mas as decisões acerca do fazer científico não caberiam à sociedade, e sim ao próprio cientista, sempre adequando seus valores aos da sociedade. -/- 3.2 Charles Wright Mills (1916-1962) -/- Charles Wright Mills (1916-1962) nasceu em Waco, no Texas, Estados Unidos. Mestre em Artes, Filosofia e Sociologia pela Universidade do Texas, concluiu, em 1942, seu doutorado em Sociologia e Antropologia pela Universidade de Wisconsin. Foi professor de Sociologia nas universidades de Maryland e Columbia, onde passou a lecionar em 1947 e permaneceu até a morte, em 1962. -/- Charles Mills representa uma tendência quase marginal na Sociologia dos Estados Unidos, por apresentar uma visão crítica e militante da sociedade estadunidense e da própria Sociologia. -/- Influenciado por Karl Marx e Max Weber, Mills procurou conciliar o conceito de classe social com o de status, visando esclarecer processos e mecanismos dos conflitos e das mudanças sociais. Por meio de pesquisas, tentou elucidar a complexidade de estruturas de poder, particularmente das elites (em lugar de classes dominantes), e de seu papel na mudança social, fugindo da ideia de revolução como única via para a transformação social. -/- Charles Wright Mills é conhecido principalmente por seu livro A imaginação sociológica, publicado originalmente nos Estados Unidos em 1959. Nele, o autor propõe que os sociólogos, ao exercer a profissão, não deixem a imaginação e a criatividade de lado em favor de uma pretensa objetividade e neutralidade do trabalho científico. Para Mills, os grandes intelectuais da história nunca abriram mão da reflexão e da criatividade e mantiveram uma postura crítica diante da realidade. -/- Atribuindo aos sociólogos a responsabilidade de agentes ativos na sociedade, cabendo-lhes tomar parte nos debates públicos de sua época, Mills defendia a ideia de que a Sociologia deveria ser compreensível para o grande público. Para ele, a ciência social era inseparável da vida pessoal do cientista: a intuição, a imaginação e o comprometimento com o tempo em que se vivia eram fundamentais para compreender cientificamente a sociedade. Suas obras foram publicadas em vários idiomas. Além da citada anteriormente, as mais importantes são: A nova classe média (1951), A elite do poder (1956), Sobre o artesanato intelectual (1959) e Os marxistas (1962). -/- Mills escreveu também artigos em revistas e dois livros que tiveram grande exposição na mídia dos Estados Unidos, por seu caráter polêmico: As causas da Terceira Guerra Mundial (1958), no qual discute a corrida nuclear, e A Revolução em Cuba (1960), em que analisa a fase inicial da Revolução Cubana. -/- Outros sociólogos que defendem uma postura crítica na Sociologia estadunidense, continuadores ou não de Charles Wright Mills, são Irving Louis Horowitz (1929-2012), Martin Nicolaus (1928-) e Alvin Gouldner (1920-1980). -/- REFERENCIAL TEÓRICO -/- BOTTOMORE, T.; et al. Dicionário do pensamento social do século XX. Trad. Eduardo Francisco Alves. Álvaro Cabral. Rio de Janeiro: Zahar, 1996. -/- COULON, A. A Escola de Chicago. Trad. Tomás R. Bueno. 1ª ed. Campinas: Papirus, 1995. -/- CUIN, C. H.; GRESLE, F. História da Sociologia. Trad. Roberto Leal Ferreira. São Paulo: Ensaio, 1994. -/- DOMINGUES, J. M. A sociologia de Talcott Parsons. 1ª ed. São Paulo: Annablume, 2008. -/- GASTALDO, É. (org.); et al. Erving Goffman, desbravador do cotidiano. 1ª ed. Porto Alegre: Tomo Editorial, 2004. -/- 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. -/- VALLADARES, L. do P. A Escola de Chicago: impacto de uma tradição no Brasil e na França. 1ª ed. Belo Horizonte: UFMG, 2005. -/- VÁRIOS, autores. O livro da sociologia. As grandes ideias de todos os tempos. Trad. Rafael Longo. 1ª ed. São Paulo: Globo, 2015. -/- SBS - Sociedade Brasileira de Sociologia PUCRS - PPG em Ciências Sociais Avenida Ipiranga, 6681 - Partenon CEP: 90619-900 - Porto Alegre, RS [email protected] Emanuel Isaque Cordeiro da Silva ©2019 -/- Estimule a criatividade. Respeite os direitos autorais. (shrink)

In this paper, I offer an analysis of the radical disagreement over the adequacy of string theory. The prominence of string theory despite its notorious lack of empirical support is sometimes explained as a troubling case of science gone awry, driven largely by sociological mechanisms such as groupthink (e.g. Smolin 2006). Others, such as Dawid (2013), explain the controversy by positing a methodological revolution of sorts, according to which string theorists have quietly turned to nonempirical methods of theory assessment given (...) the technological inability to directly test the theory. The appropriate response, according to Dawid, is to acknowledge this development and widen the canons of acceptable scientific methods. As I’ll argue, however, the current situation in fundamental physics does not require either of these responses. Rather, as I’ll suggest, much of the controversy stems from a failure to properly distinguish the “context of justification” from the “context of pursuit”. Both those who accuse string theorists of betraying the scientific method and those who advocate an enlarged conception of scientific methodology objectionably conflate epistemic justification with judgements of pursuit-worthiness. Once we get clear about this distinction and about the different norms governing the two contexts, the current situation in fundamental physics becomes much less puzzling. After defending this diagnosis of the controversy, I’ll show how the argument patterns that have been posited by Dawid as constituting an emergent methodological revolution in science are better off if reworked as arguments belonging to the context of pursuit. (shrink)

This essay defends a reading of Hegel as a metametaphysical antirealist. Metametaphysical antirealism is a denial that metaphysics has as its subject matter answers to theoretical questions about the mind-independent world. Hence, on this view, metaphysical questions are not, in principle, knowledge transcendent. I hold that Hegel presents a version of metametaphysical antirealism in the Science of Logic because he pursues his project by suspending reference to all supposed objects of metaphysical theory as practiced before him. Hegel introduces reference in (...) his theory only by the self-reference of thought to itself in the Doctrine of the Concept. I motivate the relevance of Hegel’s approach to metaphysics by comparing it to Kit Fine’s (2017) concept of “naïve metaphysics.” I argue that Hegel’s theory results from a comprehensively naïve metaphysics. (shrink)

Some properties are causally relevant for a certain effect, others are not. In this paper we describe a problem for our understanding of this notion and then offer a solution in terms of the notion of a program explanation.

Einleitung 1 -/- Kritik des Positivismus: Realismus «Was kann ich wissen?» 1 Erklärung und Referenz (1973) 1 2 Sprache und Wirklichkeit (1975) 38 3 Was ist ‹Realismus›? (1975) 77 -/- Der dritte Weg: Interer Realismus statt metaphysischem Realismus oder Positivismus 4 Modelle und Wirklichkeit (1980) 112 5 Referenz und Wahrheit (1980) 159 6 Wie man zugleich interner Realist und transzendentaler Idealist sein kann (1980) 191 7 Warum es keine Fertigwelt gibt (1982) 218 -/- Auf des Messers Schneide: Interner Realismus und (...) Relativismus 8 Wozu die Philosophen? (1986) 259 9 Realismus mit menschlichem Antlitz (1988/90) 284 10 Irrealismus und Dekonstruktion (1992) 330 -/- Bibliographie der Schriften von Hilary Putnam 363 I Bücher 363 II Aufsätze, Vorträge und Vorlesungen 365 III Übersetzungen ins Deutsche 385 -/- Literaturverzeichnis 387 Register 413. (shrink)

The Preface Paradox is often discussed for its implications for rational belief. Much less discussed is a variant of the Preface Paradox for knowledge. In this paper, I argue that the most plausible closure-friendly resolution to the Preface Paradox for Knowledge is to say that in any given context, we do not know much. I call this view “Socraticism”. I argue that Socraticism is the most plausible view on two accounts—(1) this view is compatible with the claim that most of (...) our knowledge ascriptions are true, and (2) provided that (1) is true, the costs of accepting Socraticism are much less than the costs of accepting any other resolution to the Paradox. I argue for (1) in Section 2 by developing a question-sensitive contextualist model for knowledge that shows how Socraticism is compatible with the claim that most of our knowledge ascriptions are true. I also argue how this contextualist model can achieve this result where other contextualist models fail. I then consider other closure-friendly solutions to the paradox in Section 3 and show how accepting those solutions forces us to give up a number of plausible epistemic principles. (shrink)

Definition of the problem The umbrella term “explicability” refers to the reduction of opacity of artificial intelligence (AI) systems. These efforts are challenging for medical AI applications because higher accuracy often comes at the cost of increased opacity. This entails ethical tensions because physicians and patients desire to trace how results are produced without compromising the performance of AI systems. The centrality of explicability within the informed consent process for medical AI systems compels an ethical reflection on the trade-offs. Which (...) levels of explicability are needed to obtain informed consent when utilizing medical AI? Arguments We proceed in five steps: First, we map the terms commonly associated with explicability as described in the ethics and computer science literature, i.e., disclosure, intelligibility, interpretability, and explainability. Second, we conduct a conceptual analysis of the ethical requirements for explicability when it comes to informed consent. Third, we distinguish hurdles for explicability in terms of epistemic and explanatory opacity. Fourth, this then allows to conclude the level of explicability physicians must reach and what patients can expect. In a final step, we show how the identified levels of explicability can technically be met from the perspective of computer science. Throughout our work, we take diagnostic AI systems in radiology as an example. Conclusion We determined four levels of explicability that need to be distinguished for ethically defensible informed consent processes and showed how developers of medical AI can technically meet these requirements. (shrink)

Recent years have witnessed intensive efforts to specify which requirements ethical artificial intelligence (AI) must meet. General guidelines for ethical AI consider a varying number of principles important. A frequent novel element in these guidelines, that we have bundled together under the term explicability, aims to reduce the black-box character of machine learning algorithms. The centrality of this element invites reflection on the conceptual relation between explicability and the four bioethical principles. This is important because the application of general ethical (...) frameworks to clinical decision-making entails conceptual questions: Is explicability a free-standing principle? Is it already covered by the well-established four bioethical principles? Or is it an independent value that needs to be recognized as such in medical practice? We discuss these questions in a conceptual-ethical analysis, which builds upon the findings of an empirical document analysis. On the example of the medical specialty of radiology, we analyze the position of radiological associations on the ethical use of medical AI. We address three questions: Are there references to explicability or a similar concept? What are the reasons for such inclusion? Which ethical concepts are referred to? (shrink)

In this article, I will provide a critical overview of the form of non-deductive reasoning commonly known as “Inference to the Best Explanation” (IBE). Roughly speaking, according to IBE, we ought to infer the hypothesis that provides the best explanation of our evidence. In section 2, I survey some contemporary formulations of IBE and highlight some of its putative applications. In section 3, I distinguish IBE from C.S. Peirce’s notion of abduction. After underlining some of the essential elements of IBE, (...) the rest of the entry is organized around an examination of various problems that IBE confronts, along with some extant attempts to address these problems. In section 4, I consider the question of when a fact requires an explanation, since presumably IBE applies only in cases where some explanation is called for. In section 5, I consider the difficult question of how we ought to understand IBE in light of the fact that among philosophers, there is significant disagreement about what constitutes an explanation. In section 6, I consider different strategies for justifying the truth-conduciveness of the explanatory virtues, e.g., simplicity, unification, scope, etc., criteria which play an indispensable role in any given application of IBE. In section 7, I survey some of the most recent literature on IBE, much of which consists of investigations of the status of IBE from the standpoint of the Bayesian philosophy of science. (shrink)

In the last two decades, a robust consensus has emerged among philosophers of science, whereby political, ethical, or social values must play some role in scientific inquiry, and that the ‘value-free ideal’ is thus a misguided conception of science. However, the question of how to distinguish, in a principled way, which values may legitimately influence science remains. This question, which has been dubbed the ‘new demarcation problem,’ has until recently received comparatively less attention from philosophers of science. In this paper, (...) I appeal to Rawls’s theory of justice (1971) on the basis of which I defend a Rawlsian solution to the new demarcation problem. As I argue, the Rawlsian solution places plausible constraints on which values ought to influence scientific inquiry, and, moreover, can be fruitfully applied to concrete cases to determine how the conflicting interests of stakeholders should be balanced. After considering and responding to the objection that Rawls’s theory of justice applies only to the “basic structure” of society, I compare the Rawlsian solution to some other approaches to the new demarcation problem, especially those that emphasize democratic criteria. (shrink)

Criticism of contract theory has always played an important role in Hartmut Kliemt’s writings on political philosophy. Notwithstanding his objections to a consent-based justi- fication of the state he has never subscribed to an anarchist position. In Hartmut Kliemt’s view, a minimal state which protects the basic liberties of its citizens has to be considered legitimate. The article begins with a brief restatement of the most influential objections that have been raised against the various forms of contract theory. Thereafter interest- (...) based accounts of political legitimacy are critically examined; it is argued that individual interests fail to provide a justification for any kind of political authority. Finally, philo- sophical anarchism is suggested as a possible alternative to contract theory and interest theory. Although philosophical anarchism holds that no state has a moral right to ru- le, it can be reconciled with the view that it is in the individual’s interest to create and maintain a minimal state. (shrink)

Institutions can be strong or weak. But what does this mean? Equilibrium theories equate institutions with behavioural regularities. In contrast, rule theories explicate them in terms of a standard that people are supposed to meet. I propose that, when an institution is weak, a discrepancy exists between the regularity and the standard or rule. To capture this discrepancy, I present a hybrid theory, the Rules-and-Equilibria Theory. According to this theory, institutions are rule-governed behavioural regularities. The Rules-and-Equilibria Theory provides the basis (...) for two measures of institutional strength. First, institutions that pertain to coordination games solve problems of information. Their strength is primarily a matter of the expected degree of compliance. Second, institutions that concern mixed-motive games solve problems of motivation. Their strength can be measured in terms of the weight people attribute to its rule. (shrink)