The hope of finding new methods of predicting the course of historical processes could be connected with the recent developments of the theory of self-organisation, also called synergetics. It provides us with knowledge of constructive principles of co-evolution of complex social systems, co-evolution of countries and geopolitical regions being at different stages of development, integration of the East and the West, the North and the South. Due to the growth of population on the Earth in blow-up regime, the general and (...) local instability of development is increasing. The social world seems to go towards a unity, a sustainable commonwealth through pulsations rather than monotonously. It goes via alternation of disintegration, even if partial, and getting more powerful integrations of structures. There is a path of multiple reduction of temporal and material expenses, a path of a resonant excitation of desirable and — no less important — feasible in a given social system structure. In the case of the right topology of integration of geopolitical structures an arising whole organisation can accelerate its tempo of evolution. 1999 Elsevier Science Ltd. All rights reserved. (shrink)

The heuristic value of synergetic models of evolving and self-organizing complex systems as well as their application to epistemological problems is shown in this paper. Nonlinear synergetic models turn out to be fruitful in comprehending epistemological problems such as the nature of human creativity, the functioning of human intuition and imagination, the historical development of science and culture. In the light of synergetics creative thinking can be viewed as a selforganization and self-completion of images and thoughts, filling up gaps in (...) the nets of knowledge. Insight, fast and sudden solutions of scientific problems, instabilities when “an idea is in the air” are considered as examples of blow-up regimes in the cognitive field. (shrink)

This chapter is particularly concerned with the status of history, dance history especially, within Dance Studies. It asks what has befallen the more recent status of history, once an epistemological support at a critical stage in Dance Studies’s early development, now that Dance Studies is better established, relatively speaking, within the academy. Is history so much scaffolding which, having fulfilled its purpose in enabling the disciplinary plant to take root, is to be dismantled and, if not actually discarded, at least (...) demoted? Three factors will be identified and proposed as having particular significance in this connection, imbuing this chapter with a tri-partite structure. The first concerns the already noted strong imprint of Cultural Studies on Dance Studies and the possible bearing of this imprint on dance history’s status within Dance Studies. For the particular manner in which Dance Studies has construed Cultural Studies may, this chapter will suggest, have impacted upon dance history’s standing within communities of dance scholarship. The second factor has to do with the implications, for dance history, of a particular critique based in a branch of dance scholarship, that perceives phenomenology, which it deems a good fit for dance inquiry, as inherently antithetical to history. In particular, this critique takes the work of Michel Foucault - which it identifies closely with, and as, historical practice - as incompatible with dance enquiry. Incompatibility is staked on the twin grounds of Foucault’s break with, and supposed resulting and enduring antipathy towards, phenomenology; and his perceived embrace of history which is, itself, also understood to result from such a break. In effect, then, this critique questions the very suitability, for dance research, of approaches based in history-focussed inquiry. The ability to call this critique into question, in the ways that the present discussion, in seeking to rehabilitate Foucault, and so history, needs to demonstrate, constitutes the third factor. This final factor makes two particular, further demands of this chapter. Namely that the interrelated questions of Foucault, phenomenology, and dance; and of the position which phenomenology has itself adopted in relation to history, be re-visited and re-evaluated to the extent that space reasonably allows. Fortunately, these interrelated questions are ones which have - relatively recently - preoccupied scholarship on Foucault, and on phenomenology, respectively. This preoccupation may in and of itself be one possible indicator that there is indeed more at stake, and so to consider, regarding both questions, than the lines drawn by the aforementioned critique might suggest. (shrink)

Today a change is imperative in approaching global problems: what is needed is not arm-twisting and power politics, but searching for ways of co-evolution in the complex social and geopolitical systems of the world. The modern theory of self-organization of complex systems provides us with an understanding of the possible forms of coexistence of heterogeneous social and geopolitical structures at different stages of development regarding the different paths of their sustainable co-evolutionary development. The theory argues that the evolutionary channel to (...) the observed increasing complexity is extremely narrow and only certain discrete spectra of relatively stable self-maintained structures are feasible in complex systems. There exists a restricted set of ways of assembling a complex evolutionary whole from diverse parts. The law of nonlinear synthesis of complex structures reads: the integration of structures in more complex ones occurs due to the establishment of a common tempo of their evolution. On the basis of the theory, we can see not only desirable but also attainable futures. (shrink)

Main principles of the complex nonlinear thinking which are based on the notions of the modern theory of evolution and self-organization of complex systems called also synergetics are under discussion in this article. The principles are transdisciplinary, holistic, and oriented to a human being. The notions of system complexity, nonlinearity of evolution, creative chaos, space-time definiteness of structure-attractors of evolution, resonant influences, nonlinear and soft management are here of great importance. In this connection, a prominent contribution made to system analysis (...) and to a necessary reform of education and thinking by Edgar Morin is considered. (shrink)

While nudging has garnered plenty of interdisciplinary attention, the ethics of applying it to climate policy has been little discussed. However, not all ethical considerations surrounding nudging are straightforward to apply to climate nudges. In this article, we overview the state of the debate on the ethics of nudging and highlight themes that are either specific to or particularly important for climate nudges. These include: the justification of nudges that are not self-regarding; how to account for climate change denialists; transparency; (...) knowing the right or best behaviours; justice concerns; and whether the efficacy of nudges is sufficient for nudges to be justified as a response to the climate crisis. We conclude that climate nudges raise distinct ethical questions that ought to be considered in developing climate nudges. (shrink)

Indagando a possibilidade e o sentido de uma poética do eu, será nosso objetivo clarificar, a partir do contributo incontornável do filósofo francês Paul Ricœur, de que forma o texto poéticose assume como uma mediação fundamental da compreensãodo si, bem como da sua configuração e refiguração enquanto um si mesmo. Neste sentido, atentaremos especialmente nas obras Temps et Récit (1983‑85) e Soi-Même Comme un Autre (1990), fulcrais para entendermos a relação que o filósofo tece entre narrativa, tempo e identidade, mais (...) especificamente a importância da mediação narrativa para a superação das apo‑rias ligadas às experiências humanas da temporalidade e da construção identitária. Gravitaremos, neste contexto, em torno da noção seminal de identidade narrativa –enquanto ponto de mediação entre uma identidade idem e uma identidade ipse. (shrink)

This study aims at assessing the meaning and the extent of the possible relationship between philosophy and literature in and from two significant contemporary thinkers, Maurice Blanchot and Paul Ricoeur. -/- Based on the assumption that both represent the human effort of touching and configuring an essential bottom which seems to escape an immediate seizure – although it is generally considered that philosophy does it through the conceptual/critical discourse and literature through the metaphorical/poetic discourse – the key problem we wish (...) to answer is to know, in that attempt, whether the mentioned activities can or must come close, especially the first in relation to the second. Such problem inevitably disseminates itself in a set of questions which we propose ourselves to think by having the mentioned authors as a starting point: can literature, in its specificity, open new possibilities of expression or mediation of a being or a neuter which precedes us and, therefore, assume itself as a privileged locus for (the calling for) philosophical reflection? Is it philosophically desirable, or even inevitable, a proximity to literature? Or, more radically, is the defense of a clear separation between philosophy and literature sustainable? In that sense, the essay is divided in three moments: in the first, we clarify the conceptions of the language, of the written text and of the relation author-work-reader from which the authors go from; in the second, we intend to think about how the poetic text opens new possibilities of expression or mediation due to its own world and devices; lastly, we will assess more thoruoghly the meaning and the extent that the relation philosophy-literature acquires in each of the proposals. -/- Although they share a few assumptions, our authors’ perspectives will display different concerns or impulses – one we shall call retrospective and another we shall call prospective – which will lead us to different answers. (shrink)

The project format has become a standard and self-evident way to organize research work in today's accelerated university context, leading to the projectification of science. This paper argues that the project format is not a mere technical organizational tool, but that it challenges and reshapes research practices and ideals. The project format is embedded in a specific temporality which is called project time. The key characteristics of project time are scrutinized by distinguishing it from process time, which refers to the (...) internal organizational logic of research. In addition, project time is examined through Barbara Adam's theorizing on the commodification, control, compression and colonization of clock time. In the last part of the paper, temporal conflicts in project-based research are examined empirically by drawing upon interview material with Finnish academics working in the social sciences. (shrink)

Information can be public among a group. Whether or not information is public matters, for example, for accounts of interdependent rational choice, of communication, and of joint intention. A standard analysis of public information identifies it with (some variant of) common belief. The latter notion is stipulatively defined as an infinite conjunction: for p to be commonly believed is for it to believed by all members of a group, for all members to believe that all members believe it, and so (...) forth. This analysis is often presupposed without much argument in philosophy. Theoretical entrenchment or intuitions about cases might give some traction on the question, but give little insight about why the identification holds, if it does. The strategy of this paper is to characterize a practical-normative role for information being public, and show that the only things that play that role are (variants of) common belief as stipulatively characterized. In more detail: a functional role for “taking a proposition for granted” in non-isolated decision making is characterized. I then present some minimal conditions under which such an attitude is correctly held. The key assumption links this attitude to beliefs about what is public. From minimal a priori principles, we can argue that a proposition being public among a group entails common commitment to believe among that group. Later sections explore partial converses to this result, the factivity of publicity and publicity from the perspective of outsiders to the group, and objections to the aprioricity of the result deriving from a posteriori existential presuppositions. (shrink)

The paper discusses Husserl’s method of historical reflection, radical Besinnung, as defined and used in Formale und transzendentale Logik (1929). Whereas Formal and Transcendental Logic introduces and displays Husserl’s usage of Besinnung in the context of the exact sciences, the paper seeks to develop it as a more general critical method with which to approach any rational goal-directed activity. Husserl defines Besinnung as a method that enables understanding agents and their actions by explicating agents’ typically implicit goals. It leads to (...) the inclusion of historical-teleological activities as part of Husserl’s natural understanding of the world. The transcendental reflection radicalizes Besinnung by clarifying the kinds of evidence sought for in activities and then suggesting revisions to the concepts and principles used. The result is inner critique, which means that the activities are criticized against the norms that arise from reflection on these activities themselves, and not from a comparison with external standards or measures. (shrink)

This essay presents Husserl’s Formal and Transcendental Logic (1929) in three main sections following the layout of the work itself. The first section focuses on Husserl’s introduction where he explains the method and the aim of the essay. The method used in FTL is radical Besinnung and with it an intentional explication of proper sense of formal logic is sought for. The second section is on formal logic. The third section focuses on Husserl’s “transcendental logic,” which is needed to make (...) Husserl’s conception complete, i.e., to understand what makes Besinnung radical, how the proper sense of formal logic has been reached and how all this relates to transcendental constitution of an object in the world. Husserl’s work is connected to his context (in exact sciences) and the relevance of his views for the contemporary approaches is discussed. (shrink)

Husserl holds that the theoretical sciences should be value-free, i.e., free from the values of extra-scientific practices and guided only by epistemic values such as coherence and truth. This view does not imply that to Husserl the sciences would be immune to all criticism of interests, goals, and values. On the contrary, the paper argues that Husserlian phenomenology necessarily embodies reflection on the epistemic values guiding the sciences. The argument clarifies Husserl’s position by comparing it with the pluralistic position developed (...) in feminist epistemology, according to which sciences may be guided by several competing sets of epistemic values. Further, the existence of alternative epistemic values suggests that choices among such values are social and historically conditioned. Indeed, this is how Husserl’s mature discussion in The Crisis can be understood: his examination of Galileo’s contribution in physics operates as a criticism of the unquestioned dominance of certain set of inherited epistemic values, including the values of accuracy and universal applicability. Indeed, his The Origin of Geometry endorses another set of epistemic values, most importantly that of ontological heterogeneity. Husserl’s analysis demonstrates that the choice of any set of epistemic values is influenced by historical and social factors. Moreover, Husserl argues that we can only avoid biases due to “spells of the time” by continued reflection – Besinnung, in his terms – on the role of values in science. (shrink)

Trope theory is a leading metaphysical theory in analytic ontology. One of its classic statements is found in the work of Donald C. Williams who argued that tropes qua abstract particulars are the very alphabet of being. The concept of an abstract particular has been repeatedly attacked in the literature. Opponents and proponents of trope theory alike have levelled their criticisms at the abstractness of tropes and the associated act of abstraction. In this paper I defend the concept of a (...) trope qua abstract particular by rejecting arguments that purport to show that tropes should not be understood as abstract and by arguing that the abstractness of tropes plays an indispensable role in one of our more promising trope-theoretic analyses of universals and of concrete objects. (shrink)

The problem of determinism and free will has occupied the minds of human beings since time immemorial. Philosophers have dwelt on it at great length. The problem is alike for both those who support determinism and those who do not. From one side, it is argued that since all the actions are causally determined, the belief that we are free is an illusion; from the other side, it is argued that since we know that we are free, universal determinism is (...) false. Some others argue for both – truth of determinism as well as that of free will but then the question of morality is left aside. The paper attempts to deal with the problem in the light of Jaina philosophy. It is further aggravated when one takes into account one of the central theme of Jaina philosophy – omniscience. Determinism then becomes a necessary corollary of the doctrine that there is a person who knows everything – past, present and future. But, if determinism is true, how does Jainism account for free will? What would be the Jaina position when one talks of moral obligation / responsibility? Is the Jaina position on determinism absolutistic or non-absolutistic? If it is absolutistic, then how does it affect anekāntavāda? The paper seeks to address these issues with some plausible solutions. (shrink)

This paper reflects on the current Covid-19 crisis and the emotional stress that it leads to from the Jaina perspective. It demonstrates that any pandemic like situation is concomitant with a pandemic of emotions as well; fear and stress being prominent of them. The problem of fear is grave and must be dealt with equal measures. The concept of fear is thus analysed from various perspectives as gleaned from the diverse range of Jaina texts. The paper attempts to make the (...) philosophical texts come alive into the current situation and shows how a samyagdṛṣṭi remains unaffected (though, not absolutely) and mithyādṛṣṭi goes through constant turmoil despite facing the same circumstances. This can be further seen as a case of applied philosophy and ethics. (shrink)

The concept of instantiation is realized differently across a variety of metaphysical theories. A certain realization of the concept in a given theory depends on what roles are specified and associated with the concept and its corresponding term as well as what entities are suited to fill those roles. In this paper, the classic realization of the concept of instantiation in a one-category ontology of abstract particulars or tropes is articulated in a novel way and defended against unaddressed objections.

If global distributive justice or injustice is to exist, there must be something that is just or unjust: something to which the moral assessments at issue attach. I argue in this paper against one popular candidate for that role: the “global basic structure.” I argue that principles of distributive justice that target the global basic structure fail to satisfy a crucial “action guidance” desideratum and that this problem points to an alternative target that philosophers of global justice have yet to (...) widely acknowledge. We ought to exclusively direct our principles at subspheres of global politics: disaggregating global justice for a disaggregated world. (shrink)

any of us think that we have duties of distributive justice towards our fellow citizens that we do not have towards foreigners. Is that thought justified? This paper considers the nature of the state's relationship to distributive justice from the perspective of utilitarianism, a theory that is barely represented in contemporary philosophical debates on this question. My strategy is to mount a utilitarian case for state-specific duties of distributive justice that is similar in its basic structure to the one that (...) is standardly mounted for special duties towards the near and dear. I begin with a discussion of whether or not the co-citizen relationship can be justified in terms of its welfare consequences. I then consider what the answer to that first question implies concerning the duties of distributive justice that arise within that relationship. (shrink)

This work, in English "Struggle for power, organic crisis and judicial independence", has its origin in research academics of the IAEN carried out to provide expert advise to the Inter American Court of Human Rights in the case Quintana and others (Supreme Court of Justice) vs the State of Ecuador. The research is about the nature of the evolution of the ecuadorian state, the dynamics of its institutions, its players, parties, laws, its factors of instability, the way rights have been (...) deployed since the return to democracy in 1979, those who have benefited from neoliberal democracy and those who have paid the costs, and where in all this was the Supreme Court of Justice. The Introduction takes a look at this origin of the work and its intellectual import, provides a brief characterization of the Inter American Sistem of Human Rights Protection, how the Quintana Case fits within it, and an overview of the chapters and their logic. The first chapter analyzes the institutional and sociological factors that have contributed to Ecuador's historically unstable state, based primarily in an antagonistic struggle for power between the Executive and Legislative branches. The second chapter analyzes the economic and political factors that provoked an organic crisis, or crisis of hegemony, between 1997 and 2007 in Ecuador. The third chapter analyzes the evolution of the way in which judges are selected in Europe, the outcomes they have generated, and how they compare with the ecuadorian systems of judge selection in terms of securing judicial independence. The fourth chapter develops a theory of judicial independence in democracy and analyzes how Ecuador measures up to that standard, from when it became a neoliberal minimal democracy in 1981, to when it became a neoliberal false democracy as a consequence of instalation of a system evidently lacking in the people's support under the guise of the 1998 Constitution and its system of judge selection, and the new democratic horizons set by the 2008 Constitution, and the judicial system that springs from it. (shrink)

Son dönemde yapılan araştırmalarda en mutlu şehir olarak seçilen Sinop’un yüzyıllar öncesinde bir sakini vardı ki insanlık için mutlu olmanın doğru yolunu bulmayı kendine dert edinmişti. Öğretileri Roma İmparatorluğu’nun resmi dini gibi benimsenecek, Marcus Aurelius gibi Roma Krallarının filozofu olmaktan gurur duyacağı Stoa Okulunun ve Dünya Hükümdarı Büyük İskender’in büyük övgüsüne mazhar olmuş, Sinoplu Diogenes.

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

In the TACITUS project for using commonsense knowledge in the understanding of texts about mechanical devices and their failures, we have been developing various commonsense theories that are needed to mediate between the way we talk about the behavior of such devices and causal models of their operation. Of central importance in this effort is the axiomatization of what might be called commonsense metaphysics. This includes a number of areas that figure in virtually every domain of discourse, such as granularity, (...) scales, time, space, material, physical objects, shape, causality, functionality, and force. Our effort has been to construct core theories of each of these areas, and then to define, or at least characterize, a large number of lexical items in terms provided by the core theories. In this paper we discuss our methodological principles and describe the key ideas in the various domains we are investigating. (shrink)

Os minerais possuem uma influência direta em diversos processos fisiológicos no organismo animal e, mesmo com tamanha importância, por vezes são negligenciados pelos produtores para seu fornecimento para os animais. Este estudo teve como objetivo avaliar o desempenho reprodutivo de rebanhos de bovinos, caprinos e ovinos em 8 propriedades rurais nas cidades de Sanharó, Pesqueira, Arcoverde, Belo Jardim e São Bento do Una através da adição de suplemento mineral e mistura múltipla aos animais de forma a atender suas necessidades básicas (...) para mantença e reprodução. Foram avaliados os desempenhos de 4 touros e 25 vacas, 3 bodes e 50 cabras e 4 carneiros e 48 ovelhas em diferentes propriedades, avaliando como a adição de um suplemento mineral específico da espécie impacta de forma positiva nos índices reprodutivos avaliados que foram taxa de cio, taxa de serviço, taxa de concepção, taxa de fertilidade, taxa de prenhez, taxa de perdas gestacionais, taxa de natalidade e taxa de mortalidade. O experimento teve duração de 2 anos e pôde-se avaliar cerca de 2 partos nas vacas e, mais ou menos, 3 partos em cabras e ovelhas. Os dados foram computados e avaliados estatisticamente no Excel para conferir se os índices reprodutivos melhoraram em função da adição de minerais na ração dos animais. Conferiu-se que houve diferença significativa entre todos os índices avaliados, ou seja, a adição de minerais na ração dos animais melhora a eficiência reprodutiva de machos e fêmeas de animais ruminantes, sendo de suma importância sua disponibilização de forma correta para alcançar bons índices reprodutivos na fazenda na busca pela obtenção de neonatos que poderão ser comercializados. -/- REFERÊNCIAS BIBLIOGRÁFICAS ASTRO, G. B. A importância da adição de minerais na dieta de caprinos e ovinos no Agreste de Pernambuco. Trabalho de Conclusão de Curso (Técnico Subsequente em Agropecuária) - IFPE Campus Belo Jardim. Belo Jardim, 2023. 44 p. BALAMURUGAN, B. et al. Mineral an important nutrient for efficient reproductive health in dairy cattle. Int. J. Environ. Sci. Technol, v. 6, n. 1, p. 694-701, 2017. Barros NN, Bomfim MAD. Mistura múltipla para caprinos e ovinos. In: Anais VIII PECNORDESTE – Seminário Nordestino de Pecuária, 8; 2004; Fortaleza, Brasil. Fortaleza: FAEC, 2004. p. 50-57. 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YASOTHAI, R. Importance of minerals on reproduction in dairy cattle. International Journal of Science, Environment and Technology, v. 3, n. 6, p. 2051-2057, 2014. (shrink)

A response to Lee Basham's 'The Need for Accountable Witnesses: A Reply to Dentith'.

How to be being to be being/ next to the united and firm/ and trembling/ mouth of the poem?”, “How to say what is clearer than clarity [...]?” or “How to unite a light design and an obscure gesture?” These questions, as well as many others that emerge from the poetic and essay writing of António Ramos Rosa (1924-2013), represent different modulations of the same angular question: that of the relation between poem and reality, or, more radically, between poem and (...) being. And if such a question spreads into so many formulations it is because, in António Ramos Rosa, its scope is total, simultaneously aesthetic and ontological, metaphysical and spiritual. It is, therefore, this question that we will try to answer by looking into one of its possible faces: how can poetic creation be at the same time the most intimate gesture and the one that touches most deeply the undomesticated matter of the real, that absolute and unapprehensible Other? (shrink)

A partir de la tesis del filósofo español Miguel de Unamuno (1864-1936), según la cual el extremo occidental — Portugal — y el extremo oriental — India — se dieron las manos espirituales por vía de la comprensión de la vanidad del mundo (vanitas), presentada en su obra Por tierras de Portugal y España (1911), nos proponemos poner en diálogo las visiones del mundo barroco occidental y del mundo budista oriental sobre la vanidad y la muerte. En este sentido, nuestra (...) reflexión se centrará en el pensamiento del P. António Vieira, como ejemplo capital del pensamiento barroco portugués, y en el Sermón de Benares, como texto fundador del budismo. (shrink)

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

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

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

Philosophy begins and ends in disagreement. Philosophers disagree among themselves in innumerable ways, and this pervasive and permanent dissent is a sign of their inability to solve philosophical problems and establish substantive truths. This raises the question: What should I do with my philosophical beliefs in light of philosophy's epistemic failure? In this open-access book, János Tozsér develops four possible answers into comprehensive metaphilosophical visions and argues that we cannot find peace either by committing ourselves to one of these visions (...) or by abandoning our philosophical beliefs. Tozsér calls this disheartening insight "the experience of breakdown", making the case that philosophy's truth-seeking and justificatory tools are unsuitable for establishing truths. Shedding light on the epistemic status of our philosophical beliefs, Tozsér adopts a broad approach to assess the metaphilosophical visions used by philosophers to interpret their own activity and determine their epistemic self-esteem. Open access was funded by the Research Centre for the Humanities, Hungary. (shrink)

The paper argues that intensional phenomena can be explained without appealing to "exotic" entities: one that don't exist, are merely possible, or are essentially abstract.

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

This is a protocol for a Cochrane Review (Intervention). The objectives are as follows: -/- The main aim of this review will be to assess the effects of changing practitioner empathy or patient expectations for all conditions. The main objective is to conduct a systematic review of randomised trials where the intervention involves manipulating either (a) practitioner empathy or (b) patient expectations, or (c) both.

Within contemporary philosophical theology the doctrine of divine simplicity has regained attention. There are several new defenses of simplicity in the literature. One of the more surprising, and troubling, aspects of the contemporary defenses amongst Christian philosophers and theologians is a seeming lack of understanding about how radical the doctrine of divine simplicity truly is. As such, I wish to do a few things in this paper. First, systematically articulate the doctrine of divine simplicity. Second, argue that divine simplicity is (...) not a possible perfection. Third, offer some concluding remarks and remaining issues that will need to be sorted out for the debate over simplicity to continue. (shrink)

I shall be dealing, throughout this book, with a set of related problems: the relationship between morality and reasoning in general, the way in which moral reasoning is properly to be carried on, and why morality is not arbitrary. The solutions to these problems come out of the same train of argument. Morality is not arbitrary, I shall argue, because the acceptance of certain qualities of character as virtues and the rejection of others as vices is forced on us by (...) the co-operative basis of human life. The co-operation in human life is unavoidable; the alternative is a literal Hobbesian state of nature, and that is impossible. It is not that co-operation between people is a good thing or even a very good thing; it is simply unavoidable in human life, and it is impossible unless the qualities of character counted as virtues are encouraged and are at least fairly common. The possibility of human life presupposes a theory of human nature, and working out that theory of human nature is the main job of moral philosophy. These virtues or qualities of character or attitudes lead us towards a theory of reasons. A person with a sense of justice is a person inclined to accept certain sorts of facts as reasons for acting, and if the virtues are presupposed by human life then the acceptance of those sorts of facts as reasons for acting is presupposed by human life. A condition of the life of reasoning beings (a more accurate term here than 'human beings') is that moral reasons are reasons for acting and are at the very basis of reasoning. And from this it follows that properly conducted moral reasoning is ultimately guided by the virtues rather than ultimately guided by a set of rules. (shrink)

This work tries to show that the metapoetic meditation developed by Ramos Rosa throughout his very extensive poetic work not only did not condemn his poetry to a cold cloister in the textual plane, but also contributed decisively to the opening to the real, to the effect of evidence and to the sense of communion that would become increasingly sensitive in his writing. To this end, we propose to clarify the thread that, under the aegis of the poetic lucidity consecrated (...) by the author, leads us from his metapoetic meditation to a poetic meditation of an ontophenomenological and sapiential nature, that is, from his metapoetry to a poetry whose wisdom provides a set of intuitions with a sapiential and philosophical accent. It is our intention to contribute, in this way, to the understanding of the (cognitive and ontological) demand and scope of Rosa’s poetic path, as well as, collaterally, to the debate around topics such as poetic (self-)reference, the ontological status of the poetic text or the philosophy-literature relationship. (shrink)

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

It is widely assumed that ordinary conscious experience involves some form of sense of self or consciousness of oneself. Moreover, this claim is often restricted to a 'thin' or 'minimal' notion of self-consciousness, or even 'the simplest form of self-consciousness', as opposed to more sophisticated forms of self-consciousness which are not deemed ubiquitous in ordinary experience. These formulations suggest that self-consciousness comes in degrees, and that individual subjects may differ with respect to the degree of self-consciousness they exhibit at a (...) given time. In this article, I critically examine this assumption. I consider what the claim that self-consciousness comes in degrees may mean, raise some challenges against the different versions of the claim, and conclude that none of them is both coherent and particularly plausible. (shrink)

Initial responses to questionnaires used to assess participants' understanding of informed consent for malaria vaccine trials conducted in the United States and Mali were tallied. Total scores were analyzed by age, sex, literacy (if known), and location. Ninety-two percent (92%) of answers by United States participants and 85% of answers by Malian participants were correct. Questions more likely to be answered incorrectly in Mali related to risk, and to the type of vaccine. For adult participants, independent predictors of higher scores (...) were younger age and female sex in the United States, and male sex in Mali. Scores in the United States were higher than in Mali (P = 0.005). Despite this difference participants at both sites were well informed overall. Although interpretation must be qualified because questionnaires were not intended as research tools and were not standardized among sites, these results do not support concerns about systematic low understanding among research participants in developing versus developed countries. (shrink)

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

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