Considerable variation exists not only in the kinds of transposable elements (TEs) occurring within the genomes of different species, but also in their abundance and distribution. Noting a similarity to the assortment of organisms among ecosystems, some researchers have called for an ecological approach to the study of transposon dynamics. However, there are several ways to adopt such an approach, and it is sometimes unclear what an ecological perspective will add to the existing co-evolutionary framework for explaining transposon-host interactions. This (...) review aims to clarify the conceptual foundations of transposon ecology in order to evaluate its explanatory prospects. We begin by identifying three unanswered questions regarding the abundance and distribution of TEs that potentially call for an ecological explanation. We then offer an operational distinction between evolutionary and ecological approaches to these questions. By determining the amount of variance in transposon abundance and distribution that is explained by ecological and evolutionary factors, respectively, it is possible empirically to assess the prospects for each of these explanatory frameworks. To illustrate how this methodology applies to a concrete example, we analyzed whole-genome data for one set of distantly related mammals and another more closely related group of arthropods. Our expectation was that ecological factors are most informative for explaining differences among individual TE lineages, rather than TE families, and for explaining their distribution among closely related as opposed to distantly related host genomes. We found that, in these data sets, ecological factors do in fact explain most of the variation in TE abundance and distribution among TE lineages across less distantly related host organisms. Evolutionary factors were not significant at these levels. However, the explanatory roles of evolution and ecology become inverted at the level of TE families or among more distantly related genomes. Not only does this example demonstrate the utility of our distinction between ecological and evolutionary perspectives, it further suggests an appropriate explanatory domain for the burgeoning discipline of transposon ecology. The fact that ecological processes appear to be impacting TE lineages over relatively short time scales further raises the possibility that transposons might serve as useful model systems for testing more general hypotheses in ecology. (shrink)

In this essay I respond to three of the most forceful objections to the open view of the future. It is argued that a) open view advocates must deny bivalence; b) the open view offers no theodicy advantages over classical theism; and c) the open view can’t assure believers that God can work all things to the better. I argue that the first objection is premised on an inadequate assessment of future tensed propositions, the second is rooted in an inadequate (...) assessment of free will, and the third is grounded in an inadequate assessment of God’s intelligence. (shrink)

Whether and to what extent Ernst Cassirer’s philosophy of culture contains a normative element for the proper evaluation of symbolic forms is a central question in Cassirer interpretation. In this paper, my aim is to specify the nature of this normative element. I not only assert the existence of a real normative dimension in the philosophy of culture, but also specify the nature of its main element: the concept of freedom. The concept of freedom in Cassirer is by no means (...) an explicit facet of his systematic thought. However, this does not indicate that this is not an important part of his system. Rather, it might mean that Cassirer either thought it so basic he didn’t need to explicate it or he thought that it would be made clear through his exposition of symbolic forms. I will proceed by arguing for a “normative space” in Cassirer’s philosophy of culture. By “normative space” I mean a certain limitation to the philosophy of culture that makes room for the free act of the cultural agent for which she is responsible. In other words, by “normative space” I mean to suggest that Cassirer meant to leave room, and a prominent seat, for the normative element in the philosophy of culture. After establishing this, I will suggest that this normative task in the philosophy of culture is, from a first-person perspective, inevitably connected to the descriptive task, but from a third-person perspective, conceptually distinct. I will then move to better define what I take to be the main value of the normative task: freedom. The freedom that Cassirer defends is an ethical conception understood as both a constitutive norm for cultural action and a regulative ideal for the evaluation of cultural objects. Understanding freedom in this way allows us to conceive of it both as a fundamental phenomenon and an evaluative standard. (shrink)

It seems certain to me that I will die and stay dead. By “I”, I mean me, Greg Nixon, this person, this self-identity. I am so intertwined with the chiasmus of lives, bodies, ecosystems, symbolic intersubjectivity, and life on this particular planet that I cannot imagine this identity continuing alone without them. However, one may survive one’s life by believing in universal awareness, perfection, and the peace that passes all understanding. Perhaps, we bring this back with us to the Source (...) from which we began, changing it, enriching it. Once we have lived – if we don’t choose the eternal silence of oblivion by life denial, vanity, indifference, or simple weariness – the Source learns and we awaken within it. Awareness, consciousness, is universal – it comes with the territory – so maybe you will be one of the few prepared to become unexpectedly enlightened after the loss of body and self. You may discover your own apotheosis – something you always were, but after a lifetime of primate experience, now much more. Since you are of the Source and since you have changed from life experience and yet retained the dream of ultimate awakening, plus you have brought those chaotic emotions and memories back to the Source with you (though no longer yours), your life & memories will have mattered. Those who awaken beyond the death of self will have changed Reality. (shrink)

Hud Hudson has argued that if MaxCon, Ned Markosian's favored answer to the Simple Question, is true, then there couldn't be gunky objects. If Hudson's argument succeeds, then those who believe that gunky objects are possible have a good reason to reject MaxCon. However, I show that Hudson's argument relies on substantive metaphysical claims that a proponent of MaxCon need not accept. Thus, one who endorses MaxCon need not reject the possibility of gunky objects and those who believe that gunky (...) objects are possible need not reject MaxCon. (shrink)

Academic study of religion, embracing what at the University of Dhaka is called World Religions and Culture, is a relatively new eld of scholarship in the world. It is only beginning to emerge in Bangladesh and other South asian countries. as distinguished om the theological study of reli‐ gion, which favours one’s own faith tradition, academic study of religion uses the same descriptive, analytic and critical academic criteria and methods to study any form of religious life, including one’s own. In (...) this paper, there has been an e ort to discuss the basic di erences between these two sorts of study. The paper then explores the brief history of academic study of religion in the modern world and how it came into being at Dhaka University (DU) as the Department of World Religions & Culture (WRC) under the faculty of arts. Finally, the crucial role of late Professor Dr. Joseph T. O’Connell (1940–2012) in forming the Department and its a liated Centre for Inter‐religious & Intercultural Dialogue (CIID) as an academic place for the study, teaching and doing research on the di erent religious issues for the promotion of multi‐religious and multi‐ cultural peace and harmony in Bangladesh is discussed. The paper has been written on the bases of the o cial documents of Dhaka University as for the existence of WRC and CIID, academic activities and works of faculty members of WRC, especially of Professor Dr. Joseph T. O’Connell, along with other primary and secondary literary sources relevant to the academic study of religion. (shrink)

I claim that ‘cause and effect’ only appears to involve distinct existences insofar as we can’t adequately understand the relationship, or insofar as we are determined to look at the matters of fact involved from a logically deductive point of view. Since ‘cause and effect’ often represents the first stab at understanding what happens in a situation, this means it will often appear to involve distinct existences, and since logical deduction is the acme of what it is to perform adequate (...) reasoning, for philosophers, this re-enforces this appearance, to philosophers. In contrast I claim we can try to avoid drawing conclusions beyond objects or factors in a situation, by comparing them as we attempt to trace them about. In so far as we succeed, since we have not had to go beyond the continued existence of those factors, they themselves must appear sufficient to produce that part of the situations they continue into and so construct. I also claim if somethings appear themselves sufficient to bring something about this is inconsistent with the claim it depends on something else e.g. human understanding, or language. Two cases; 1) If we assume this object has, or continues to have some properties e.g. weight, then on this basis we can validly deduce such & such consequences. 2) The continued existence of this object with weight would (or is) itself be sufficient to bring about…. The first makes what we are up to depend on our mode of reasoning, or what we recognize as ‘our way and principles of reasoning’. The second discovers the situation to be autonomous. (shrink)

In this paper I revisit Gregory Kavka’s Toxin Puzzle and propose a novel solution to it. Like some previous accounts, mine postulates a tight link between intentions and reasons but, unlike them, in my account these are motivating rather than normative reasons, i.e. reasons that explain (rather than justify) the intended action. I argue that sensitivity to the absence of possible motivational explanations for the intended action is constitutive of deliberation-based intentions. Since ordinary rational agents display this sensitivity, when (...) placed in the toxin scenario they will believe that there is no motivational explanation for actually drinking the toxin and this is why they can’t form the intention to drink it in the first place. I thus argue that my Motivating-Explanatory Reason Principle correctly explains the toxin puzzle, thereby revealing itself as a genuine metaphysical constraint on intentions. I also explore at length the implications of my account for the nature of intention and rational agency. (shrink)

1. Animal Cruelty Industrial farming is appallingly abusive to animals. Pigs. In America, nine-tenths of pregnant sows live in “gestation crates. ” These pens are so small that the animals can barely move. When the sows are first crated, they may flail around, in an attempt to get out. But soon they give up. Crated pigs often show signs of depression: they engage meaningless, repetitive behavior, like chewing the air or biting the bars of the stall. The sows live like (...) this for four months. Gestation crates will be phased out in Europe by the end of 2012, but they will still be used in America.1 In nature, pigs nurse their young for about thirteen weeks. But in industrial farms, piglets are taken from their mothers after about ten days. Because the piglets are weaned prematurely, they develop a lifelong craving to suck and chew. But the farmers don’t want them sucking and chewing on other pigs’ tails. So the growers routinely snip off the tails of all their pigs. They do this with a pair of pliers and no anesthetic. However, the whole tail is not removed; a tender stump remains. The point is to render the area sensitive, so the pigs being chewed on will fight back. Which they do.2 Over 113 million pigs are slaughtered each year in America.3 Typically, these pigs are castrated, their needle teeth are clipped, and one of their ears is notched for identification —all without pain relief.4 In nature, pigs spend up to three quarters of their waking hours foraging and exploring their environment.5 But in the factory farms, “tens of thousands of hogs spend their entire lives ignorant of earth or straw or sunshine, crowded together beneath a metal roof standing on metal slats suspended over a septic tank. ”6 Bored, and in constant pain, the pigs must perpetually inhale the fumes of their own waste. These pigs often get sick, and their ill health is exacerbated by the overcrowding. In 2000, the U.S. Department of Agriculture compared hog farms containing over 10,000 pigs—which is the norm—with farms containing under 2,000 pigs. (shrink)

In "Evil and the Justice of God", N.T. Wright presses the point that attempting to solve the philosophical problem of evil is an immature response to the existence of evil--a response that belittles the real problem of evil, which is just the fact that evil is bad and needs to be dealt with. As you might expect, I am not inclined to endorse this sort of sweeping indictment of the entire field of research on the philosophical problem of evil. (I (...) sort of doubt that Wright really meant to either.) But I do think that there is a kernel of truth in what I take to be Wright's fundamental objection to attempts to solve the philosophical problem of evil. In the first section of what follows, I will try briefly to explain why. I will then go on to argue that, despite this fact, certain efforts at solving the problem of evil avoid Wright's objection. Indeed, drawing on recent work by Elenore Stump, I will argue that one perfectly legitimate way to try to solve the philosophical problem of evil is to follow precisely what seems to be the main piece of advice in "Evil and the Justice of God": namely, to look more seriously than we have at the attitudes taken toward evil by human authors of and characters in the Bible, and to attend more carefully to what the Bible says about how God deals with evil. (shrink)

This article aims to provide a theory of atonement, termed the "Agápēic Theory," which is formulated within a philosophical framework that has the aim of humans flourishing to the maximum level through partaking in an everlasting relationship of love with God. The Agápēic Theory will be formulated by using a certain conception of love, introduced by Alexander Pruss, into the field of applied ethics, and also various elements from other existing theories of the Atonement found within the fields of analytic (...) theology, in the work of Richard Swinburne, Eleonore Stump and Robin Collins, and systematic/biblical theology, in the work of Karl Barth and N.T Wright, which will both help to ground the Agápēic Theory on firm philosophical and theological grounds and ultimately provide a robust theory of the Atonement. (shrink)

Appealing to imagination for modal justification is very common. But not everyone thinks that all imaginings provide modal justification. Recently, Gregory and Kung :620–663, 2010) have independently argued that, whereas imaginings with sensory imageries can justify modal beliefs, those without sensory imageries don’t because of such imaginings’ extreme liberty. In this essay, I defend the general modal epistemological relevance of imagining. I argue, first, that when the objections that target the liberal nature of non-sensory imaginings are adequately developed, those (...) objections also threaten the sensory imaginings. So, if we think that non-sensory imaginings are too liberal for modal justification, we should say the same about sensory imaginings. I’ll finish my defense by showing that, when it comes to deciding between saying that all imaginings are prima facie justificatory and saying that no imaginings are justificatory, there is an independent reason for accepting the former. (shrink)

On a number of occasions in Plato’s dialogues Socrates appears to disavow all knowledge. At Apology 21d, for example, Socrates says of one of his interlocutors: ‘He, having no knowledge, thinks he knows something, while I, having none, don’t think I have any,’ On other occasions, however, Socrates does claim to know some things: ‘It is not a mere guess to say that knowledge and right opinion are different. There are few things I would claim to know, but that at (...) least is among them, whatever else is’ (Meno 98b). Gregory Vlastos has sought to show that Socrates did not contradict himself but operated on the basis of two different senses of ‘know’: ‘know in the sense of having certainty’ and ‘know on the basis of elenctic examination.’ I argue against Vlastos’ interpretation and propose instead that Socrates claimed to know various things, but not the essential nature of virtue. (shrink)

One of the most difficult issues to sort out morally is our obligation to future generations. Most individuals feel that they do indeed have some kind of obligation, but face difficulty in explaining the exact nature of the obligation. For one, it seems impossible to know the wants and desires of future generations, and furthermore the existence of the persons we are obligated to is entirely dependent upon the choices that we in fact make. In essence, we could shape future (...) generations so that they desire exactly what we provide for them. It seems that no matter what principle we adopt that is based upon these potential individuals we are led to absurd conclusions. Gregory Kavka calls this moral grappling the Paradox of Future Individuals. I believe that the ethical concerns surrounding genetic engineering should be seen as a specific instantiation of this Paradox and that by examining both we may be able to come up with some sort of working solution. Derek Parfit pleads ignorance as to a solution to this Paradox after an extensive exegesis on the issue, but as we may not be that far from shopping a genetic supermarket to determine the characteristics of our children I don’t believe we can settle for that conclusion. We will begin by examining the Paradox and suggested solutions to the Paradox. Next I will address how the Paradox relates directly to genetic engineering and discuss how rights-based arguments aimed against genetic engineering fail because of the nature of identity. Then I will consider how David Heyd’s Genero-centric principle applies to genetic engineering specifically and how a modified version of that principle may guide us out of the Paradox of Future Individuals in general. This solution may not be acceptable to utilitarian sensibilities, but it is because the numbers don’t add up that we may need to appeal to a different principle entirely. (shrink)

q. 16 of John of Naples’ Quodlibet III – Utrum dolor vel passio damnatae animae separatae sit, sicut in subiecto immediato, in eius essentia vel potentia – evokes one of the most delicate debates, both from a theological and philosophical point of view, of scholastic eschatology between the end of the 13th century and the first decades of the 14th: that relating to the action of hellfire (considered, due to the auctoritas of Gregory the Great, corporeal and identical in (...) essence to sublunar fire) on an immaterial reality such as the soul in its state of separation (i.e. in the period between the individual death and the final judgement). The article retraces the way in which (in the well-known q. 2 of Quodlibet VI) John of Naples defends Thomas Aquinas from the suspicion of incurring, with his position, the condemnations of Tempier in 1270 and 1277, and how Aquinas himself tries to explain (especially in q. 26 of his Quaestiones disputatae de veritate) the passio or pain of the soul (both in the state of separation and in that of conjunction), through the double distinction between passio corporalis and passio animalis, and, within the former, between laesio and experimentalis perceptio laesionis. It then analyses q. 16 of Quodlibet III, in which John of Naples identifies the rational appetite – i.e. the will – as the immediate subject of the separate soul’s pain. In the appendix, an edition of John’s question is provided on the basis of the manuscripts Napoli, Biblioteca Nazionale, VII.B. 28 (= N) and Tortosa, Biblioteca de la Catedral, 244 (= T). (shrink)

The confessional work of the Church has been from the very beginning a foundation and basis for the Divine Truth. Starting from this real necessity, the Apologetic Theology claims some important research directions, grounded on the Holy Scripture and the Holy Tradition. Given this historical and doctrinal context, we can highlight the next support coordinates of the Christian Apologetics background: “the truth of God’s existence, the reality of the supernatural world and man’s immortality. All of this are, as we can (...) say, the Christian specific starting from the first ages. The truths about the divine origin of Christianism are to be found here, on the dignity of this revealed doctrine, on the divine-human character of his Founder, on the importance and necessity of Christian Church for the religious and morale life of human kind”. . Apologetics and (or) Fundamental Theology The reason why the Church must justify her teaching in the context of her missionary activity does not rise up from inner necessity. It does more from external misconceptions. In this context we can define the main concern of apologetics as a theological discipline. On the other hand, one can discover almost the same meaning in Fundamental Theology. However, as a difference between them, Fundamental Theology is interested in the direction and bears informative message, since “it aims at basic religious principles systematic presentation, both external and internal, as well as their justification before the scientific-theological conscience of believers. Thereafter, Christianity can be considered the only true religion”. On the other hand, one can claim that the name of “Apologetics” rises up from the necessity that the Christian arguments must be scientifically enforced and illustrated externally. Therefore, the mission of Christian Apologetics is to reject the anti-Christian objections through the power of the theological arguments in dialogue with philosophy, culture or science. In fact, even the object of Apologetics is "the scientific ground of Christian truths" with the purpose to "offer the Truth, reject error, and eradicate lies." In order to achieve its goal, Christian Apologetics offers us a positive method, which consists in "a logical and direct development of a certain thesis, in clarifying a certain truth, by revealing its content and the outcomes deriving from it". Therefore, we have a very dynamic field through which this discipline comes and supports the active life of the Church. Moreover, the method of the Apologetics as a theological subject is based on a conceptual struggle, very active starting with the very first centuries of the Early Church. Due to its energetic character, Fundamental Theology won its most important place among Christian doctrines. “Through struggle, Fundamental Theology imposed itself as a theological subject and became individualised. Through struggle and only through struggle, Fundamental Theology must exist and strengthen the positions of Christianity”. In its theologically mission, Christian Apologetics identifies and also prevents the alteration of the doctrinal truth. In this concern, it has the responsibility to enforce of believers’ moral conscience in their spiritual process of development. As a subject, one can say that the mission of Apologetics is “rational, objective and represents a very important basis for the Christian truths of faith”. Therefore, one can notice that the most important aspect of our subject is to enforce the Christian faith and experience through proper knowledge of the fundamental principles of the doctrine. This is the reason why we also mention Apologetics together with Fundamental Theology. However, we must highlight a few important details regarding the sensible difference between both of the denominations. Therefore, historically speaking, “they both arise from those who personally share Christian faith and act within the believing community and in its service. They both aim to respond to objections raised by critics and to offer a trustworthy account of main beliefs about matters as the existence of a personal God, the divine self-revelation in Jesus Christ, and the nature of faith”. On the other hand, we can identify almost three important differences between Apologetics and Fundamental Theology. “First, a Christian apologist can simply address a question: does the existence of horrendous evil in our world rule out the existence of almighty and all-loving God? or has science caused faith in God to be demoted in the past? … Second, good Apologetics has typically a sharply defined audience: Apologetics can seek, for example, to alert non-believers to the weakness of the case currently being against God and religion. But Fundamental Theology addresses to a wider range of readers … Third, polemics (in the good sense of this word and not as mindless ranting) belong to the exercise of Apologetics … The tone of fundamental theologians, even when rebutting objections to Christian faith, is or should be more expository and less polemically inclined to illustrate defects in opposing positions”. Moreover, we must mention that Apologetics can be considered as a particular subject. Although, it is similar in terms of content with Dogmatic and Philosophy through its method, our subject has its own research direction. Therefore, if Dogmatic is defined by an expositive and imperative character, Apologetics is demonstrative and constraining. In other words, dogmatic rationality, which has a subsidiary role, in Apologetics becomes primordial. In this case, “the faith truths become truths also for the rationality and moreover, the eternal truths of the Divine Reason become constraining for the human reason, too. Truths of natural religion, which are in fact the object of the Philosophy of Religion, are conditioned in Apologetics by the Absolute Truth completed in the Christian faith”. In all its theological and external interaction perspectives, Apologetics holds the main role to “expose, defend and justify with rational meanings the general truths of religion”. It is necessary to clear up one aspect: as subject, Apologetics is different from Apology. On the one hand, one can speak about the general research background and, on the other hand, one can describe a singular part of theological approach. Therefore, these two “theological sisters” are different depending on the type of approach. However, Apology is older than Apologetics. Among the first Christian apologists, we mention: Saint Justin the Martyr and Philosopher, Tatian, Athenagoras or Tertullien. In its current meaning, Apologetics is of a western theological origin, having its beginning in Middle Ages. Even so, its blooming age is the 18th century, when the Western Catholic Church replied to the materialist and atheistic philosophy. In the Eastern Church this type of confession had a more profound theological overview, in a theonomic perspective. “In the light of the Holy Scripture, the eastern theological thinking always shows priority to the divine Revelation in spite of the philosophical human systems and places the Creator - Logos at the basis of all creation, in the light of biblical thoughts”. -/- II. “Rational-spiritual Apologetics” Reverend Professor Dumitru Popescu, one of the most important Romanian theologians, develops the concept of “Rational-spiritual Apologetics”. In his theological approach, he illustrates the fact that one of the most essential part of the Church’s confessional work are the relations between rational arguments and spiritual purpose of the Christian life. In this case, we can identify two possibilities of argumentation: rational and spiritual, each of them in connection with the knowledge of God. This is in fact, the Orthodox specificity of the Apologetics, as theological subject, in contrast with the principles of western scholastic. Therefore, the most important argument, which Dumitru Popescu brings up in the support of his thesis, belongs to Saint Maximus the Confessor’s theology: “The Scripture provide a double knowledge of the divine things. One is relative and consists in its rationality and meanings, without the direct feeling of God. Through it we are guided in this life. The other one is in a true sense true and consists in leaving experience of divine grace, outside rationality and meanings, having the complete experience of God. Through it we will receive in the future life the deification”. On the other hand, we can understand that the purpose of human rationality is not to replace the spiritual perspective, since human mind does not own the divine mystery. In this case, rationality can be useful in discovering and demonstrating the existence of God from natural realities to a point where we must assume a spiritual understanding. Consequently, in the context of human deification, the orthodox theology cannot conceive the gnoseological process in rational terms. Therefore, Rev. Dumitru Popescu carries out a dual argumentation: 1. since God is not a solitary power, but descends and interacts with man providentially (through His divine grace and energies); 2. because the created world doesn’t have an independent rationality through which man can receive the possibility to reach God. Therefore, Father Professor Dumitru Popescu concludes that “the deification process is here, on the earth, a foretaste of immortality, which springs from the personal meeting of man with God”. One of the most recent Romanian Apologetics academically approach is the book of professor Adrian Lemeni: “Truth and Demonstration”. Except his very complex analysis on the interaction between theology and science, Professor Lemeni goes further and perfects Dumitru Popescu’s theological view, on the “Rational-spiritual” character of Orthodox Apologetics. Therefore, he offers a very important example, starting from Saint Gregory Palamas’ theological view. In his work “the authority of Patristic gnoseology” is illustrated, which is offered by the “Eternal Truth, God’s Word, incarnated in the Person of Jesus Christ”. “The authority of patristic gnoseology” – notes down Adrian Lemeni – “is expressed along the process for searching the truth of knowledge illustrated by deeds and life. In his debate with Varlaam from Calabria, Saint Gregory Palamas insists on the power of persuasion which arises from the Church’s Tradition, biblical and patristic fundamentally. In an ultra-confident argument, based on the autonomic logical power, we believe that one word has power over another. But Saint Gregory Palamas shows that the truth is based and validated through spiritual and ecclesiastical experience. Truth is validated by the words and deeds of the Holy Fathers, in direct connection with apostolic Tradition. Any argument can be fought against by another argument. Nevertheless, the apologetic concession based on the deeds of the saints is unbookable. This is the thesis which Saint Gregory Palamas develops in complete harmony with the patristic gnoseological Tradition”. Therefore, we can consider that the position of the subject of Apologetics (of Fundamental Theology) is one of interactions. It has connections with all domains external to Theology. In this case, we can consider it sets up a dialogue or debate with philosophy, culture or science. Starting from the historical argument, this interaction between theology and other sciences has existed from the very first Christian century. Therefore, we have an apologetic literary genre starting with the first patristic writings. Including the Early Church, we can identify three important stages in terms of historical apologetics development: 1. The Christian apologists struggle age with Judaism and paganism; 2. From the issue of Islam to the Middle Eve; 3. From the period of the Renaissance of Western sciences to the present day. (shrink)

A Troublesome Inheritance, by Nicholas Wade, should be read by anyone interested in race and recent human evolution. Wade deserves credit for challenging the popular dog­ma that biological differences between groups either don't exist or cannot ex­plain the relative success of different groups at different tasks. Wade's work should be read alongside another re­cent book, The 10,000 Year Explosion: How Civilization Accelerated Human Evolution, by Gregory Cochran and Henry Harpending. Together, these books represent a ma­jor turning point in the (...) public debate about the speed with which relatively isolated groups can evolve: both books suggest that small genetic differences between members of different groups can have large impacts on their abilities and propensities, which in turn affect the outcomes of the societies in which they live. (shrink)

Ideal rule utilitarianism says that a moral code C is correct if its acceptance maximizes utility; and that right action is compliance with C. But what if we cannot accept C? Rawls and L. Whitt suggest that C is correct if accepting C maximizes among codes we can accept; and that right action is compliance with C. But what if merely reinforcing a code we can't accept would maximize? G. Trianosky suggests that C is correct if reinforcing it maximizes; and (...) that right action is action that has the effect of reinforcing compliance with C. I object to this and argue that C is correct if both accepting and reinforcing C would maximize and if C is reinforcible; and that right action consists in coming as close as possible to perfect acceptance of and compliance with C. (shrink)

To what extent can one be saddled with responsibility or guilt as a result of actions committed not by oneself but by others with whom one has a familial or national connection or some other communal association? The issue of communal guilt has been extensively discussed, and there has been no shortage of writers willing to apply the notion of communal responsibility and guilt to Germany after the Holocaust. But the whole notion of communal guilt is deeply puzzling. How can (...) evil actions cast a shadow over the future in this way to generate obligations or guilt on the part of those who did not in any way participate in those actions? In this article, I will focus on a question that is a smaller-scale analogue of the question of communal guilt, one which raises similar perplexities but in a more tractable way. I will concentrate on the restoration of relations with perpetrators of great evil in cases in which their whole-hearted repentance is not in doubt. Most of us feel a strong antipathy to the restoration of relations with such a perpetrator. What explains and supports that emotive reaction is the subject of this article, and its conclusions are suggestive of promising approaches to the question of communal guilt. (shrink)

Arthur Pap worked in analytic philosophy while maintaining a strong Kantian or neo-Kantian element throughout his career, stemming from his studying with Ernst Cassirer. I present these elements in the different periods of Pap’s works, showing him to be a consistent critic of logical empiricism, which Pap shows to be incapable of superseding the Kantian framework. Nevertheless, Pap’s work is definitely analytic philosophy, both in terms of the content and the style. According to Pap, the central topics of analytic philosophy (...) concern meaning, modality, and analysis. Pap was also influenced by pragmatism, especially in his dissertation, although he does not fully embrace it in either its classical or its Quinean form. (shrink)

The understanding of God’s mode of existence as eternal makes a significant difference to a variety of issues in contemporary philosophy of religion, including, for instance, the apparent incompatibility of divine omniscience with human freedom. But the concept has come under attack in current philosophical discussion as inefficacious to solve the philosophical puzzles for which it seems so promising. Although Boethius in the early 6th century thought that the concept could resolve the apparent incompatibility between divine foreknowledge and human free (...) will, some contemporary philosophers, such as William Hasker, have argued that whatever help the concept of eternity may give with that puzzle is more than vitiated by the religiously pernicious implications of the concept for notions of God’s providence and action in time. In this paper, I will examine and respond to Hasker’s arguments against the doctrine of God’s eternity. (shrink)

Religious faith may manifest itself, among other things, as a mode of seeing the ordinary world, which invests that world imaginatively with an unseen depth of divine intention and spiritual significance. While such seeing may well be truthful, it is also unavoidably constructive, involving the imagination in its philosophical sense of the capacity to organize underdetermined or ambiguous sense date into a whole or gestalt. One of the characteristic ways in which biblical narratives inspire and teach is by renewing their (...) characters’ and readers’ imagination. The texts do so not inexorably but in a similar way as works of art. This paper therefore investigates the ways in which works of art engage and develop the imagination, and thereby enable renewed perceptual and cognitive engagement with the world. The paper introduces predictive processing as a helpful psychological theory for analyzing this dynamic, and outlines questions for further research. (shrink)

On Christian doctrine, God is love; and the love of God is most manifest in Christ’s passion. The passion of Christ thus matters to philosophical theology’s examination of the divine attribute of love. But the passion of Christ is presented in a biblical story, and there are serious methodological questions about the way in which a biblical story can be used as evidence in philosophical theology. And these questions in turn raise deeper epistemological questions. How does any narrative transmit knowledge? (...) And what counts as veridicality in a narrative? This paper deals with some of the questions for philosophical theology and then concentrates on the more general epistemological questions about narratively transmitted knowledge. (shrink)

Standard histories of mathematics and of analytic philosophy contend that work on the foundations of mathematics was motivated by a crisis such as the discovery of paradoxes in set theory or the discovery of non-Euclidean geometries. Recent scholarship, however, casts doubt on the standard histories, opening the way for consideration of an alternative motive for the study of the foundations of mathematics—unification. Work on foundations has shown that diverse mathematical practices could be integrated into a single framework of axiomatic systems (...) and that much of mathematics could be expressed in a single language. The new framework was the product of an interdisciplinary coalition whose ideas resemble those later adopted by the Vienna Circle and logical empiricists. (shrink)

Any interpretation of the doctrine of the atonement has to take account of relevant biblical texts. Among these texts, one that has been the most difficult to interpret is that describing the cry of dereliction from the cross. According to the Gospels of Mathew and Mark, on the cross Jesus cries, “My God, my God, why have you forsaken me?‘ In this paper, I give a philosophical analysis of the options for understanding the cry of dereliction, interpreted within the constraints (...) of orthodox Christian theology; and I show the suggestiveness of this analysis for interpretations of the doctrine of the atonement. (shrink)

There is a way of teaching philosophy as a way of life that is focused on delivering content. In this paper, I consider a different way. It is focused on giving students the experience of philosophy as a way of life—in particular, the experience of being in love with wisdom. The main question of my paper is what it might be to teach philosophy in a way that prioritizes giving students the chance to fall in love with wisdom. I do (...) not so much argue for an answer as invite the reader to follow me along a path of metaphor, reflections on teaching philosophy, and quotations. (shrink)

Alvin Plantinga’s “Advice to Christian Philosophers” had the effect of getting contemporary Christian philosophers to recognize themselves as a part of a community with a worldview different from that found in the rest of Academia, and to take seriously in their work their commitment to that distinct worldview. I argue that in the current climate of opinion, generated at least in part by Plantinga’s advice, it would be worthwhile for contemporary Christian philosophers to consider that we also belong to a (...) community of Christians that extends across centuries, and to ask what we are committed to by our participation in that larger community. (shrink)

The claim that God is maximally present is characteristic of all three major monotheisms. In this paper, I explore this claim with regard to Christianity. First, God’s omnipresence is a matter of God’s relations to all space at all times at once, because omnipresence is an attribute of an eternal God. In addition, God is also present with and to a person. The assumption of a human nature ensures that God is never without the ability to be present with human (...) persons in the way mind-reading enables; and, in the indwelling of the Holy Spirit, God is present in love. (shrink)

Scholars discussing Aquinas’s ethics typically understand it as largely Aristotelian, though with some differences accounted for by the differences in world­view between Aristotle and Aquinas. In this paper, I argue against this view. I show that although Aquinas recognizes the Aristotelian virtues, he thinks they are not real virtues. Instead, for Aquinas, the passions—or the suitably formulated intellectual and volitional analogues to the passions—are not only the foundation of any real ethical life but also the flowering of what is best (...) in it. (shrink)

The field of of imprecise probability has matured, in no small part because of Teddy Seidenfeld’s decades of original scholarship and essential contributions to building and sustaining the ISIPTA community. Although the basic idea behind imprecise probability is (at least) 150 years old, a mature mathematical theory has only taken full form in the last 30 years. Interest in imprecise probability during this period has also grown, but many of the ideas that the mature theory serves can be difficult to (...) apprehend to those new to the subject. Although these fundamental ideas are common knowledge in the ISIPTA community, they are expressed, when they are expressed at all, obliquely, over the course of years with students and colleagues. -/- A single essay cannot convey the store of common knowledge from any research community, let alone the ISIPTA community. But, this essay nevertheless is an attempt to guide those familiar with the basic Bayesian framework to appreciate some of the elegant and powerful ideas that underpin the contemporary theory of lower previsions, which is the theory that most people associate with the term ‘imprecise probabilities’. (shrink)

A number of recent historians claim to have defeated what they call the ‘conflict thesis’, the idea that there exists some inevitable conflict between Darwinism and Christianity. This is often thought to be part of a broader ‘warfare thesis’, which posits an inevitable conflict between science and religion. But, all they have defeated is one, relatively uninteresting form of this thesis. There remain other forms of the conflict theses that remain entirely plausible, even in light of the historical record.

Coherentism maintains that coherent beliefs are more likely to be true than incoherent beliefs, and that coherent evidence provides more confirmation of a hypothesis when the evidence is made coherent by the explanation provided by that hypothesis. Although probabilistic models of credence ought to be well-suited to justifying such claims, negative results from Bayesian epistemology have suggested otherwise. In this essay we argue that the connection between coherence and confirmation should be understood as a relation mediated by the causal relationships (...) among the evidence and a hypothesis, and we offer a framework for doing so by fitting together probabilistic models of coherence, confirmation, and causation. We show that the causal structure among the evidence and hypothesis is sometimes enough to determine whether the coherence of the evidence boosts confirmation of the hypothesis, makes no difference to it, or even reduces it. We also show that, ceteris paribus, it is not the coherence of the evidence that boosts confirmation, but rather the ratio of the coherence of the evidence to the coherence of the evidence conditional on a hypothesis. (shrink)

‘Abandon all hope, ye who enter here’ is, as we all recognize, the inscription over the gate of Dante's hell; but we perhaps forget what precedes that memorable line. Hell, the inscription says, was built by divine power, by the highest wisdom, and by primordial love. Those of us who remember Dante's vivid picture of Farinata in the perpetually burning tombs or Ulysses in the unending and yet unconsuming flames may be able to credit Dante's idea that Hell was constructed (...) by divine power; and if we understand ‘wisdom’ in this context as denoting an intellectual virtue only, then we might agree that only divine wisdom is capable of making something like Dante's hell. (shrink)

_Theurgy and the Soul_ is a study of Iamblichus of Syria, whose teachings set the final form of pagan spirituality prior to the Christianization of the Roman Empire. Gregory Shaw focuses on the theory and practice of theurgy, the most controversial and significant aspect of Iamblichus's Platonism. Theurgy literally means "divine action." Unlike previous Platonists who stressed the elevated status of the human soul, Iamblichus taught that the soul descended completely into the body and thereby required the performance of (...) theurgic rites—revealed by the gods—to unite the soul with the One. Iamblichus was once considered one of the great philosophers whose views on the soul and the importance of ritual profoundly influenced subsequent Platonists such as Proclus and Damascius. The Emperor Julian followed Iamblichus's teachings to guide the restoration of traditional pagan cults in his campaign against Christianity. Although Julian was unsuccessful, Iamblichus's ideas persisted well into the Middle Ages and beyond. His vision of a hierarchical cosmos united by divine ritual became the dominant world view for the entire medieval world and played an important role in the Renaissance Platonism of Marsilio Ficino. Even Ralph Waldo Emerson wrote that he expected a reading of Iamblichus to cause a "revival in the churches." But modern scholars have dismissed him, seeing theurgy as ritual magic or "manipulation of the gods." Shaw, however, shows that theurgy was a subtle and intellectually sophisticated attempt to apply Platonic and Pythagorean teachings to the full expression of human existence in the material world. (shrink)