REMARKS ON EVOLUTION AND TIME-SCALES, Graham Cairns-Smith; HODGSON'S BLACK BOX, Thomas Clark; DO HODGSON'S PROPOSITIONS UNIQUELY CHARACTERIZE FREE WILL?, Ravi Gomatam; WHAT SHOULD WE RETAIN FROM A PLAIN PERSON'S CONCEPT OF FREE WILL?, Gilberto Gomes; ISOLATING DISPARATE CHALLENGES TO HODGSON'S ACCOUNT OF FREE WILL, Liberty Jaswal; FREE AGENCY AND LAWS OF NATURE, Robert Kane; SCIENCE VERSUS REALIZATION OF VALUE, NOT DETERMINISM VERSUS CHOICE, Nicholas Maxwell; COMMENTS ON HODGSON, J.J.C. Smart; THE VIEW FROM WITHIN, Sean Spence; COMMENTARY ON HODGSON, Henry (...) Stapp. (shrink)

Recent studies show that racism still exists in the American medical profession, the fact of which legitimizes the historically long-legacy of mistrust towards medical profession and health authorities among African Americans. Thus, it was suspected that the participation of black patients in end-of-life care has always been significantly low stemmed primarily from their mistrust of the medical profession. On the other hand, much research finds that there are other reasons than the mistrust which makes African Americans feel reluctant to the (...) end-of-life care, such as cultural-religious difference and genuine misunderstanding of the services. If so, two crucial questions are raised. One is how pervasive or significant the mistrust is, compared to the other factors, when they opt out of the end-of-life care. The other is if there is a remedy or solution to the seemingly broken relationship. While no studies available answer these questions, we have conducted an experiment to explore them. The research was performed at two Philadelphia hospitals of Mercy Health System, and the result shows that Black patients’ mistrust is not too great to overcome and that education can remove the epistemic obstacles as well as overcome the mistrust. (shrink)

As the Zika virus pandemic continues to bring worry and fear to health officials and medical scientists, Centers for Disease Control and Prevention (CDC) and World Health Organization (WHO) have recommended that residents of the Zika-infected countries, e.g., Brazil, and those who have traveled to the area should delay having babies which may involve artificial contraceptive, particularly condom. This preventive policy, however, is seemingly at odds with the Roman Catholic Church’s position on the contraceptive. As least since the promulgation of (...) Paul VI’s 1968 encyclical, Humanae Vitae, the Church has explicitly condemned artificial birth control as intrinsic evil. However, the current pontiff, Pope Francis, during his recent visit to Latin America, remarked that the use of artificial contraception may not be in contradiction to the teaching of Humanae Vitae while drawing a parallel between the current Zika Crisis and the 1960’s Belgian Congo Nun Controversy. The pope mentioned that the traditional ethical principle of the lesser of two evils may be the doctrine that justified the exceptions. The authors of this paper attempt to expand the theological rationale of the pope’s suggestion. In so doing, the authors rely on casuistical reasoning as an analytic tool that compares the Belgian Congo Nun case and the given Zika case, and suggest that the former is highly similar to, if not the same as, the latter in terms of normative moral feature. That is, in both cases the use of artificial contraception is theologically justified in reference to the criteria that the doctrine of the lesser of two evils requires. The authors wish that the paper would provide a solid theological-ethical ground based on which condom-use as the most immediate and effective preventive measure can be recommended in numerous Catholic hospitals as well as among Catholic communities in the world, particularly the most Zika-affected and largest Catholic community in the world, Brazil – 123 million present Brazilian citizens are reported to be Roman Catholic. (shrink)

Ebola is a deadly disease with no cure; there is no vaccine developed yet. Many died during the 2014 outbreak in West Africa, and many healthcare professionals went to the virus infected area to treat the patients while placing their lives in danger. Not every medical professional placed in the field is a fully trained specialist, and sometimes one or two under-trained doctors are in charge of the entire clinic with some nurses and operating technicians. When unexpected outbreaks of the (...) virus occur in the places, the doctor(s) would encounter medical and ethical dilemmas. Should they leave or stay? In fact, this dilemma is not confined to the Ebola pandemic but relevant to all similar cases. In this paper, three authors, a medical resident, a clinical bioethicist, and a theoretical bioethicist respond to the dilemma. (shrink)

The Deaf culture in the United States is a unique culture that is not widely understood. To members of the Deaf community in the United States, deafness is not viewed as a disease or pathology to be treated or cured; instead it is seen as a difference in human experience. Members of this community do not hide their deafness; instead they take great pride in their Deaf identity. The Deaf culture in the United States is very communitarian not individualistic. Mary (...) Beth and Dominic are a married couple in their late 20s who are genetically deaf. They are active members in the Deaf community and work as advocates for individuals who are deaf, family members of Deaf people and sign language interpreters who identify with the Deaf culture. Mary Beth and Dominic approach the fertility clinic with a request that they only want a child with the genetic gene for deafness. They would want the embryos that do not have the gene to be destroyed. This would entail creating a child who would have the gene for deafness. Medically and ethically, should the fertility clinic agree to the couple’s request? The authors argue that the couple's request should be denied and provide reasons for it from the perspectives of foundational and clinical ethics. (shrink)

Many models of cognitive ability and disability rely on the idea of cognition as abstract reasoning processes implemented in the brain. Research in cognitive science, however, emphasizes the way that our cognitive skills are embodied in our more basic capacities for sensing and moving, and the way that tools in the external environment can extend the cognitive abilities of our brains. This chapter addresses the implications of research in embodied cognition and extended cognition for how we think about cognitive impairment (...) and rehabilitation, how cognitive reserve mitigates neural impairment, and the distinction between medical and social models of disability. (shrink)

Law is traditionally related to the practice of command and hierarchy. It seems that a legal rule should immediately establish a relation between a superior and an inferior. This hierarchical and authoritharian view might however be challenged once the phenomenology of the rule is considered from the internal point of view, that is, from the stance of those that can be said to “use” rather than to “suffer” the rules themselves. A practice oriented approach could in this way open up (...) a more liberal, and also somehow less parochial and ideological, road for legal theory. This is – it is argued in the paper – the programme, or better, the promise we can find in Herbert Hart’s main work, The Concept of Law. The article tries to render this promise more transparent while, nonetheless, not eschewing the blind sides of its narrative and argumentative strategy. (shrink)

Hohwy (Hohwy 2016, Hohwy 2017) argues there is a tension between the free energy principle and leading depictions of mind as embodied, enactive, and extended (so-called ‘EEE1 cognition’). The tension is traced to the importance, in free energy formulations, of a conception of mind and agency that depends upon the presence of a ‘Markov blanket’ demarcating the agent from the surrounding world. In what follows I show that the Markov blanket considerations do not, in fact, lead to the kinds of (...) tension that Hohwy depicts. On the contrary, they actively favour the EEE story. This is because the Markov property, as exemplified in biological agents, picks out neither a unique nor a stationary boundary. It is this multiplicity and mutability– rather than the absence of agent-environment boundaries as such - that EEE cognition celebrates. (shrink)

Lockheed Martin Corp. has funded research to generate a framework and methodology for developing semantic reasoning applications to support the discipline oflntelligence Analysis. This chapter outlines that framework, discusses how it may be used to advance the information sharing and integrated analytic needs of the Intelligence Community, and suggests a system I software architecture for such applications.

Previous claims to have resolved the two-envelope paradox have been premature. The paradoxical argument has been exposed as manifestly fallacious if there is an upper limit to the amount of money that may be put in an envelope; but the paradoxical cases which can be described if this limitation is removed do not involve mathematical error, nor can they be explained away in terms of the strangeness of infinity. Only by taking account of the partial sums of the infinite series (...) of expected gains can the paradox be resolved. (shrink)

This paper uses readings of two classic autobiographies, Edmund Gosse's Father & Son and John Stuart Mill's Autobiography, to develop a distinctive answer to an old and central question in value theory: What role is played by pleasure in the most successful human life? A first section defends my method. The main body of the paper then defines and rejects voluntarist, stoic, and developmental hedonist lessons to be taken from central crises in my two subjects' autobiographies, and argues for a (...) fourth, diagnostic lesson: Gosse and Mill perceive their individual good through the medium of pleasure. Finally, I offer some speculative moral psychology of human development, as involving the waking, perception, management, and flowering of generic and individual capacities, which I suggest underlies Gosse and Mill's experiences. The acceptance of one's own unchosen nature, discovered by self-perceptive pleasure in the operation of one's nascent capacities, is the beginning of a flourishing adulthood in which that nature is fully developed and expressed. (shrink)

A large chorus of voices has grown around the claim that theistic belief is epistemically suspect since, as some cognitive scientists have hypothesized, such beliefs are a byproduct of cognitive mechanisms which evolved for rather different adaptive purposes. This paper begins with an overview of the pertinent cognitive science followed by a short discussion of some relevant epistemic concepts. Working from within a largely Williamsonian framework, we then present two different ways in which this research can be formulated into an (...) argument against theistic belief. We argue that neither version works. (shrink)

I argue for a perfectionist reading of Mill’s account of the good life, by using the failures of development recorded in his Autobiography as a way to understand his official account of happiness in Utilitarianism. This work offers both a new perspective on Mill’s thought, and a distinctive account of the role of aesthetic and emotional capacities in the most choiceworthy human life. I consider the philosophical purposes of autobiography, Mill’s disagreements with Bentham, and the nature of competent judges and (...) the pleasure they take in higher culture. I conclude that Millian perfectionism is an attractive and underappreciated option for contemporary value theory. (shrink)

This paper rereads David Hume's Dialogues Concerning Natural Religion as dramatising a distinctive, naturalistic account of toleration. I have two purposes in mind: first, to complete and ground Hume's fragmentary explicit discussion of toleration; second, to unearth a potentially attractive alternative to more recent, Rawlsian approaches to toleration. To make my case, I connect Dialogues and the problem of toleration to the wider themes of naturalism, scepticism and their relation in Hume's thought, before developing a new interpretation of Dialogues part (...) 12 as political drama. Finally, I develop the Humean theory of toleration I have discovered by comparison between Rawls's and Hume's strategies for justification of a tolerant political regime. (shrink)

Nicholas Rescher claims that rational decision theory “may leave us in the lurch”, because there are two apparently acceptable ways of applying “the standard machinery of expected-value analysis” to his Dr. Psycho paradox which recommend contradictory actions. He detects a similar contradiction in Newcomb’s problem. We consider his claims from the point of view of both Bayesian decision theory and causal decision theory. In Dr. Psycho and in Newcomb’s Problem, Rescher has used premisses about probabilities which he assumes to be (...) independent. From the former point of view, we show that the probability premisses are not independent but inconsistent, and their inconsistency is provable within probability theory alone. From the latter point of view, we show that their consistency can be saved, but then the contradictory recommendations evaporate. Consequently, whether one subscribes to evidential or causal decision theory, rational decision theory is not in any way vitiated by Rescher’s arguments. (shrink)

Consistent materialists are almost bound to suggest that , if it exists at all, is no more than epiphenomenal. A correct understanding of the real requires that everything we do and say is no more than a product of whatever processes are best described by physics, without any privileged place, person, time or scale of action. Consciousness is a myth, or at least a figment. Plotinus was no materialist: for him, it is Soul and Intellect that are more real than (...) the phenomena we misdescribe as material. Nor does he suppose that consciousness depends on language (as Stoics and modern materialists have sometimes said): wordless experience is actually superior. And much of what counts towards our present consciousness is to be discarded. It is better not to remember most of what now seems more significant to us; better to discard images; better that the intellect be than , losing any sense of separation between subject and object. The goal of the Plotinian intellectual is to join , but it is a mark of the good dancer that she is not conscious of what she does. There is therefore a strange confluence between Plotinus and modern materialists: our experience at least is transitory, deceitful, epiphenomenal, and is to be encountered when we have shed our illusions. (shrink)

A discussion of why a strong doctrine of 'reason' may not be worth sustaining in the face of modern scientific speculation, and the difficulties this poses for scientific rationality, together with comments on the social understanding of religion, and why we might wish to transcend common sense.

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

Human ecology, it is argued, even when embracing recent developments in the natural sciences and granting a place to culture, tends to justify excessively pessimistic conclusions about the prospects for creating a sustainable world order. This is illustrated through a study of the work and assumptions of Richard Newbold Adams and Stephen Bunker. It is argued that embracing hierarchy theory as this has been proposed and elaborated by Herbert Simon, Howard Pattee, T.F.H. Allen and others enables human ecology to (...) conceive humans both as part of nature and as cultural beings in a way that gives due regard to the ethical development of humanity. That is, ethical constraints need no longer be conceived of as 'unnatural'. Characterizing the nature of such constraints, conceived of as emerging from the Hegelian 'struggle for recognition', this argument is shown to justify some optimism about the future, and to give some idea of how society should be organized if ethical constraints, able to constrain humanity’s relationship to the rest of nature, are to prevail. (shrink)

This is the afterword in H.-G. Gadamer, Idea dobra w dyskusji między Platonem a Arystotelesem (Die Idee des guten zwischen Platon und Aristoteles).

This article presents a critical reevaluation of the thesis – closely associated with H.L.A. Hart, and central to the views of most recent legal philosophers – that the idea of state coercion is not logically essential to the definition of law. The author argues that even laws governing contracts must ultimately be understood as “commands of the sovereign, backed by force”. This follows in part from recognition that the “ sovereign ”, defined rigorously, at the highest level of abstraction, is (...) that person or entity identified by reference to game theory and the philosophical idea of “convention” as the source of signals to which the subject population has become effectively locked, as a group, into conformity. (shrink)

Scholars are grateful to Cyril Lionel Robert James (1901-1989) and Herbert Aptheker (1915-2003) for their pioneering work in the field of slave revolts. What they've virtually never mentioned, however, let alone explored, was Aptheker’s practice of rendering James invisible. It is highly improbable that Aptheker did not know either of James or of his noteworthy study of the Haitian Revolution, given that the latter was related to the slave revolts that Aptheker did study. Aptheker’s neglect of James was not (...) an anomaly, but rather symptomatic of an ideology that rationalized extreme oppression. (shrink)

The National Library of Finland and the Von Wright and Wittgenstein Archives at the University of Helsinki keep the collected correspondence of Georg Henrik von Wright, Wittgenstein’s friend and successor at Cambridge and one of the three literary executors of Wittgenstein’s Nachlass. Among von Wright’s correspondence partners, Elizabeth Anscombe and Rush Rhees are of special interest to Wittgenstein scholars as the two other trustees of the Wittgenstein papers. Thus, von Wright’s collections held in Finland promise to shed light on the (...) context of decades of editorial work that made Wittgenstein’s later philosophy available to all interested readers. In this text, we present the letters which von Wright received from Anscombe and Rhees during the first nine months after Wittgenstein’s death. This correspondence provides a vivid picture of the literary executors as persons and of their developing relationships. The presented letters are beautiful examples of what the correspondence as a whole has to offer; it depicts – besides facts of editing – the story of three philosophers, whose conversing voices unfold the human aspects of inheriting Wittgenstein’s Nachlass. Their story does not only deal with editing the papers of an eminent philosopher, but with the attempt to do justice to the man they knew, to his philosophy and to his wishes for publication. (shrink)

A summary of The Rationality of Perception, and my replies to symposium papers on it by Andy Clark and Christopher Peacocke.

Artikel ini memaparkan perihal gagasan rasionalitas teknologis Herbert Marcuse dalam kerangka filsafat teknologi. Dalam perkembangannya filsafat teknologi Herbert Marcuse mengalami peluang kemajuan dan juga celah-celah kritik. Selain itu, rasionalitas teknologis sangat berpengaruh terhadap perang melawan strategi neo-liberal. Karena dalam rasionalitas teknologis memuat seluruh siasat kapitalisme dalam melakukan strategi seperti halnya membuka jalur demokrasi, memanipulasi media dan bahasa, serta menelurkan nalar positivistik dalam segala kegiatan kemanusiaan yang justru telah menyengsarakan seluruh aspek kehidupan. Perkembangan rasionalitas teknologis dalam lingkaran Teori Kritis, (...) karenanya, masih dapat dipertimbangkan sebagai suatu teori yang berpeluang untuk menembus batasan-batasan ekstrim kehidupan masyarakat kontemporer. (shrink)

O presente artigo apresenta um retrospecto teórico das temáticas da Cultura e Identidade – essa tomada também como identificação e individualização – dentro das principais obras de Herbert Marcuse, em especial Razão e Revolução e A Ideologia da Sociedade Industrial. Após traçar esse arcabouço, pretendemos ilustrar os conceitos filosóficos utilizando exemplos midiáticos presentes nas práticas midiáticas atuais, buscando demonstrar a pregnância que um pensamento da época da contracultura pode ter no século XXI.

Che cosa distingue, concettualmente, l’esattore delle tasse che esiga da un uomo, a pena di sanzioni, una determinata somma di denaro, dal bandito che gli intimi, sotto la minaccia di un’arma, di consegnargli la medesima somma? È sul soddisfacimento del requisito della giustizia che si fonda, come sostenne Agostino, l’eterogeneità tra uno Stato e un’accolita di furfanti? «Se non è rispettata la giustizia, che cosa sono gli Stati, se non delle grandi bande di ladri? Perché le bande di briganti che (...) cosa sono, se non dei piccoli Stati?». Il volume ripercorre le risposte più autorevoli fornite nel XX secolo, entro un orizzonte postmetafisico, alla domanda agostiniana: prima dell’avvento del regime nazista, la tesi che un’associazione a delinquere sia indistinguibile da uno Stato è stata sostenuta da Benedetto Croce, Santi Romano e Hans Kelsen; dopo l’esperienza del nazismo e delle sue atrocità, perpetrate in nome dello Stato e della legge, le questioni relative alla natura del diritto e alla relazione tra morale e diritto hanno assunto – come ha osservato Robert Alexy – «l’urgenza di un problema scottante», e la domanda filosofica sulla validità della legge ingiusta è apparsa ineludibile non solo ai maggiori filosofi del diritto (Herbert L.H. Hart, Alf Ross, Ronald Dworkin e lo stesso Alexy), ma alle stesse corti tedesche. (shrink)

Clark and Shackel have recently argued that previous attempts to resolve the two-envelope paradox fail, and that we must look to symmetries of the relevant expected-value calculations for a solution. Clark and Shackel also argue for a novel solution to the peeking case, a variant of the two-envelope scenario in which you are allowed to look in your envelope before deciding whether or not to swap. Whatever the merits of these solutions, they go beyond accepted decision theory, even (...) contradicting it in the peeking case. Thus if we are to take their solutions seriously, we must understand Clark and Shackel to be proposing a revision of standard decision theory. Understood as such, we will argue, their proposal is both implausible and unnecessary. (shrink)

In this essay I argue that the central problem of Aristotle’s Metaphysics H (VIII) 6 is the unity of forms and that he solves this problem in just the way he solves the problem of the unity of composites – by hylomorphism. I also discuss the matter– form relationship in H 6, arguing that they have a correlative nature as the matter of the form and the form of the matter.

In response to Fred Adams and Charlotte Shreve’s (2016) paper entitled “What Can Synesthesia Teach Us about Higher Order Theories of Consciousness?”, previously published in Symposion, I argue that H.O.T. theory does have the resources to account for synesthesia and the specific worries that they advance in their paper, such as the relationship between concepts and experience and the ability to handle instances of ‘pop-out’ experiences.

Dewey’s book is the first systematic attempt at a pragmatistic logic (since the work of Peirce). Because of the ambiguity of the concept of pragmatism, the author rejects the concept in general. But, if one interprets pragmatism correctly, then this book is ‘through and through Pragmatistic’. What he understands as ‘correct’ will become clear in the following account. The book takes its subject matter far beyond the traditional works on logic. It is a material logic first in the sense that (...) the matter of logic (the ‘objects’, that with which logical thought has to do) is thoroughly included in the cycle of investigation, and logical ‘forms’ are discussed only in their constitutional connection with this .. (shrink)

In this chapter I critically discuss the dismissal of the philosophical significance of facts about human evolution and historical development in the work of W. D Ross. I address Ross’s views about the philosophical significance of the emerging human sciences of his time in two of his main works, namely The Right and the Good and The Foundations of Ethics. I argue that the debate between Ross and his chosen interlocutors (Herbert Spencer, Emile Durkheim and Lucien Levy-Bruhl) shows striking (...) similarities with parallel debates in contemporary moral philosophy. (shrink)

In recent metaethics, moral realists have advanced a companions-in-guilt argument against moral nihilism. Proponents of this argument hold that the conclusion that there are no categorical normative reasons implies that there are no epistemic reasons. However, if there are no epistemic reasons, there are no epistemic reasons to believe nihilism. Therefore, nihilism is false or no one has epistemic reasons to believe it. While this argument is normally presented as a reply to Mackie, who introduced the term “companions-in-guilt” in his (...) Ethics: Inventing Right and Wrong of 1977, Herbert J. Phillips presented a form of this argument in Ethics in 1940. In this paper, I will discuss Phillips’ version of the companions-in-guilt argument, demonstrate how recent epistemology bears out an important premise of the argument, and compare Phillips’ argument to Derek Parfit’s recent work. (shrink)

In this retrospective for Ethics, I discuss H.M. Oliver’s “Established Expectations and American Economic Policies.” This article, by a then-modestly-famous economist, has been ignored (no citations) since its 1940 publication. Yet it bears directly on a normative problem at the intersection of ethics and economics that challenges today’s policymakers but has received comparatively little philosophical attention: how should we balance potentially desirable institutional change against the disruption of established expectations? -/- Oliver details how the principle of fulfilling established expectations cuts (...) across political lines. Conservatives, he observes, criticized inflation for disrupting expectations, and demanded the protection of established corporations. New Deal progressives achieved “the safeguarding of the economic positions of certain important sections of the American people” (104) via statutes designed to protect income and homeownership status. And labor leaders lobbied for the preservation of occupational status. Oliver criticizes these demands on two grounds. First, they are noncompossible: they can’t simultaneously be fulfilled. Second, they are economically inefficient. He concludes that “in a modern dynamic economy, the preservation of status is not and cannot be a feasible criterion of economic justice” (107). -/- I argue that Oliver accurately recognizes both the wide endorsement and the moral ill-foundedness of fulfilling expectations. However, I criticize Oliver’s belief in the noncompossibility of expectations. The established expectations of the wealthy, middle-class homeowners and retirees, and current workers can all be maintained, but at the price of constricting the opportunities of new graduates, immigrants, and the poor—all groups yet to develop settled expectations. This insight renders the protection of expectations not merely inefficient but also unjust. (shrink)

Why is humour so hard to understand? Rather like attempts to explain how music can move us, attempts to explain why things are funny seem doomed from the outset. Discussions of humour typically distinguish three kinds of theory: the incongruity theory (we are amused by the incongruous), the relief theory (humour is an expression of relief in difficult situations) and the superiority theory (we laugh to express our sense of superiority over others). In the face of genuine humour, theories like (...) these can seem pedestrian and unconvincing. F.H. Buckley’s book is, unfortunately, no exception to this rule. Coming from the superiority camp, the book defends two theses about humour. (Professor Buckley’s own word is ‘laughter’, but it is clear that he is really interested in why we laugh rather than laughter itself.) The first is what he calls the ‘Positive’ thesis: that all humour is the expression of a sense of superiority over someone else, whom he names ‘the butt’. The second he calls the ‘Normative’ thesis: that those who laugh really are superior to the butt. (shrink)

This book is a translation of W.V. Quine's Kant Lectures, given as a series at Stanford University in 1980. It provide a short and useful summary of Quine's philosophy. There are four lectures altogether: I. Prolegomena: Mind and its Place in Nature; II. Endolegomena: From Ostension to Quantification; III. Endolegomena loipa: The forked animal; and IV. Epilegomena: What's It all About? The Kant Lectures have been published to date only in Italian and German translation. The present book is filled out (...) with the translator's critical Introduction, "The esoteric Quine?" a bibliography based on Quine's sources, and an Index for the volume. (shrink)

This review shows how Auden was a philosopher of religion and therefore, this review calls for reassessing the poet Auden as a philosopher concerned with prayer and the necessity of the transcendent in life.

"Capital is moved as much and as little by the degradation and final depopulation of the human race, as by the probable fall of the earth into the sun. Apres moi le deluge! is the watchword of every capitalist and of every capitalist nation" (Marx, CAPITAL Vol 1, 380-381).

A case to be taken up by the Criminal Appeals Commission because the decision of the appeal court was flawed- a miscarriage of justice against Dr Stephen Hamilton, formerly, a most respected senior family general practitioner.