While there seems to be much evidence that perceptual states can occur without being conscious, some theorists recently express scepticism about unconscious perception. We explore here two kinds of such scepticism: Megan Peters and Hakwan Lau's experimental work regarding the well-known problem of the criterion -- which seems to show that many purported instances of unconscious perception go unreported but are weakly conscious -- and Ian Phillips' theoretical consideration, which he calls the 'problem of attribution' -- the worry that many (...) purported examples of unconscious perception are not perceptual, but rather merely informational and subpersonal. We argue that these concerns do not undermine the evidence for unconscious perception and that this sceptical approach results in a dilemma for the sceptic, who must either deny that there is unconscious mentality generally or explain why perceptual states are unique in the mind such that they cannot occur unconsciously. Both options, we argue, are problematic. (shrink)

It has been a common assumption that words are substances that instantiate or have properties. In this paper, I question the assumption that our ontology of words requires posting substances by outlining a bundle theory of words, wherein words are bundles of various sorts of properties (such as semantic, phonetic, orthographic, and grammatical properties). I argue that this view can better account for certain phenomena than substance theories, is ontologically more parsimonious, and coheres with claims in linguistics.

What are words? What makes two token words tokens of the same word-type? Are words abstract entities, or are they (merely) collections of tokens? The ontology of words tries to provide answers to these, and related questions. This article provides an overview of some of the most prominent views proposed in the literature, with a particular focus on the debate between type-realist, nominalist, and eliminativist ontologies of words.

It has been widely argued that words are analogous to species such that words, like species, are natural kinds. In this paper, I consider the metaphysics of word-kinds. After arguing against an essentialist approach, I argue that word-kinds are homeostatic property clusters, in line with the dominant approach to other biological and psychological kinds.

ABSTRACT The idea that two words can be instances of the same word is a central intuition in our conception of language. This fact underlies many of the claims that we make about how we communicate, and how we understand each other. Given this, irrespective of what we think words are, it is common to think that any putative ontology of words, must be able to explain this feature of language. That is, we need to provide criteria of identity for (...) word-types which allow us to individuate words such that it can be the case that two particular word-instances are instances of the same word-type. One solution, recently further developed by Irmak, holds that words are individuated by their history. In this paper, I argue that this view either fails to account for our intuitions about word identity, or is too vague to be a plausible answer to the problem of word individuation. (shrink)

The natural name theory, recently discussed by Johnson (2018), is proposed as an explanation of pure quotation where the quoted term(s) refers to a linguistic object such as in the sentence ‘In the above, ‘bank’ is ambiguous’. After outlining the theory, I raise a problem for the natural name theory. I argue that positing a resemblance relation between the name and the linguistic object it names does not allow us to rule out cases where the natural name fails to resemble (...) the linguistic object it names. I argue that to avoid this problem, we can combine the natural name theory with a type-realist metaphysics of language, and hold that the name is natural because the name is an instance of the kind that it names. I conclude by reflecting on the importance of the metaphysics of language for questions in the philosophy of language. (shrink)

Viewed in the light of the remarkable performance of ‘Watson’ - IBMs proprietary artificial intelligence computer system capable of answering questions posed in natural language - on the US general knowledge quiz show ‘Jeopardy’, we review two experiments on formal systems - one in the domain of quantum physics, the other involving a pictographic languaging game - whereby behaviour seemingly characteristic of domain understanding is generated by the mere mechanical application of simple rules. By re-examining both experiments in the context (...) of Searle’s Chinese Room Argument, we suggest their results merely endorse Searle’s core intuition: that ‘syntactical manipulation of symbols is not sufficient for semantics’. Although, pace Watson, some artificial intelligence practitioners have suggested that more complex, higher-level operations on formal symbols are required to instantiate understanding in computational systems, we show that even high-level calls to Google translate would not enable a computer qua ‘formal symbol processor’ to understand the language it processes. We thus conclude that even the most recent developments in ‘quantum linguistics’ will not enable computational systems to genuinely understand natural language. (shrink)

In a reflective and richly entertaining piece from 1979, Doug Hofstadter playfully imagined a conversation between ‘Achilles’ and an anthill (the eponymous ‘Aunt Hillary’), in which he famously explored many ideas and themes related to cognition and consciousness. For Hofstadter, the anthill is able to carry on a conversation because the ants that compose it play roughly the same role that neurons play in human languaging; unfortunately, Hofstadter’s work is notably short on detail suggesting how this magic might be achieved1. (...) Conversely in this paper - finally reifying Hofstadter’s imagination - we demonstrate how populations of simple ant-like creatures can be organised to solve complex problems; problems that involve the use of forward planning and strategy. Specifically we will demonstrate that populations of such creatures can be configured to play a strategically strong - though tactically weak - game of HeX (a complex strategic game).We subsequently demonstrate how tactical play can be improved by introducing a form of forward planning instantiated via multiple populations of agents; a technique that can be compared to the dynamics of interacting populations of social insects via the concept of meta-population. In this way although, pace Hofstadter, we do not establish that a meta-population of ants could actually hold a conversation with Achilles, we do successfully introduce Aunt Hillary to the complex, seductive charms of HeX. (shrink)

New trends in the economic systems management in the context of modern global challenges: collective monograph / scientific edited by M. Bezpartochnyi, in 2 Vol. // VUZF University of Finance, Business and Entrepreneurship. – Sofia: VUZF Publishing House “St. Grigorii Bogoslov”, 2020. – Vol. 1. – 309 p.

Primitives are both important and unavoidable, and which set of primitives we endorse will greatly shape our theories and how those theories provide solutions to the problems that we take to be important. After introducing the notion of a primitive posit, I discuss the different kinds of primitives that we might posit. Following Cowling (2013), I distinguish between ontological and ideological primitives, and, following Benovsky (2013) between functional and content views of primitives. I then propose that these two distinctions cut (...) across each other leading to four types of primitive posits. I then argue that theoretical virtues should be taken to be meta-theoretical ideological primitives. I close with some reflections on the global nature of comparing sets of primitives. (shrink)

This paper addresses the ontological status of the ontological categories as defended within E.J. Lowe’s four-category ontology (kinds, objects, properties/relations, and modes). I consider the arguments in Griffith (2015. “Do Ontological Categories Exist?” Metaphysica 16 (1):25–35) against Lowe’s claim that ontological categories do not exist, and argue that Griffith’s objections to Lowe do not work once we fully take advantage of ontological resources available within Lowe’s four-category ontology. I then argue that the claim that ontological categories do not exist has (...) no undesirable consequences for Lowe’s brand of realism. (shrink)

It is shown that Russell's Paradox can be solved without advocating the Theory of Types, and also that the Liar's Paradox can be solved in much the same way. Neither solution requires that any of our commonsense-based beliefs be revised, let alone jettisoned. It is also shown that the Theory of Types is false.

This article examines whether it is possible to uphold one form of deflationism towards metaphysics, ontological pluralism, whilst maintaining metaphysical realism. The focus therefore is on one prominent deflationist who fits the definition of an ontological pluralist, Eli Hirsch, and his self-ascription as a realist. The article argues that ontological pluralism is not amenable to the ascription of realism under some basic intuitions as to what a “realist” position is committed to. These basic intuitions include a commitment to more than (...) a stuff-ontology, and a view that realism carries with it more than a rejection of idealism. This issue is more than merely terminological. The ascription of realism is an important classification in order to understand what sorts of entities can be the truthmakers within a given theory. “Realism” is thus an important term to understand the nature of the entities that a given theory accepts into its ontology. (shrink)

The central hypothesis of the collaboration between Language and Computing (L&C) and the Institute for Formal Ontology and Medical Information Science (IFOMIS) is that the methodology and conceptual rigor of a philosophically inspired formal ontology will greatly benefit software application ontologies. To this end LinKBase®, L&C’s ontology, which is designed to integrate and reason across various external databases simultaneously, has been submitted to the conceptual demands of IFOMIS’s Basic Formal Ontology (BFO). With this, we aim to move beyond the level (...) of controlled vocabularies to yield an ontology with the ability to support reasoning applications. (shrink)

This paper studies the problem of the arrow of time from the scientific and philosophical perspective. The scientific section (Castagnino) poses the topic according to the instruments of measuring employed in physical theories, specially when they are applied to dynamic chaotic systems in which a temporal asymmetry is shown. From the analysis of “two schools” (epistemological and ontological), the conclusion is favorable to the reality (both ontological and epistemological) of the difference between past and future, with the recourse to Reichenbach’s (...) notion of global system. In the philosophical section (Sanguineti) the content of the scientific part of the article is presented in a qualitative way. The role of some philosophical choices in the scientific field is stressed, taking into account the diversity of a positivistic and realistic view. (shrink)

The objectively best language is intended to refer to some metaphysically privileged language that ‘carves reality at its joints’ perfectly. That is, it is the kind of language that various ‘metaphysical deflationists’ have argued is impossible. One common line of argument amongst deflationists is that we have no means to compare languages that all express true facts about the world in such a way to decide which is ‘better’. For example, the language is physics is not objectively better than the (...) language of economics, as each language has the semantic purpose of expressing some domain of truths about the world inexpressible in the other language, and therefore neither could be ‘objectively best’. In this paper, I argue that metaphysical deflationists have failed to recognise a distinction between fine- and coarse-grained semantic purposes of languages, and that a recognition of that distinction provides us grounds to compare languages to see which is objectively best. I argue that once we recognise the distinction between fine- and coarse-grained semantic purposes, then we can see that it is relative to the coarse-grained purpose that we must compare putative objectively best ontological languages. (shrink)

Providing empirically supportable instances of ontological emergence is notoriously difficult. Typically, the literature has focused on two possible sources. The first is the mind and consciousness; the second is within physics, and more specifically certain quantum effects. In this paper, I wish to suggest that the literature has overlooked a further possible instance of emergence, taken from the special science of linguistics. In particular, I will focus on the property of truth-evaluability, taken to be a property of sentences as created (...) by the language faculty within human minds (or brains). The claim will not be as strong as to suggest that the linguistic data and theories prove emergence. Rather the dialectical aim here is to say that we have some good reasons (even if not conclusive reasons) to think that the property is emergent. (shrink)

This paper analyses how security affects well-being. Security is understood as someone’s sureness of enjoying some good in the future; well-being is treated as a matter of human flourishing. Security can contribute to our well-being in various ways: if we are in fact bound to enjoy a good, in principle this is positive for our flourishing in the future; if we also believe that we will enjoy this good, we can be more efficient in pursuing our well-being; if we also (...) feel secure, this supports our enjoyment of our physical and mental capacities. For some of these benefits to obtain fully, however, it is important that our beliefs and feelings align with the facts. Furthermore, mirroring security’s upsides, there are also ways in which security can hamper our flourishing: it can obstruct the change, surprise, and pleasurable fear that are sometimes required for a good life too. (shrink)

The replicability and importance of the correlation between cognitive style and religious belief have been debated. Moreover, the literature has not examined distinct psychological accounts of this relationship. We tested the replicability of the correlation (N = 5284; students and broader samples of Canadians, Americans, and Indians); while testing three accounts of how cognitive style comes to be related to belief in God, karma, witchcraft, and to the belief that religion is necessary for morality. The first, the dual process model, (...) posits that analytical thinking is recruited in overriding intuitions related to supernatural beliefs. The second, the expressive rationality model, posits that analytical thinking is recruited in supporting already-held beliefs in an identity-protective manner. And the third, the counter-normativity rationality model, posits that analytical thinking is recruited to question beliefs supported by prevailing cultural norms. In Study 2, we tested the replicability of our results in a re-analysis of published data. The association between analytic thinking style and beliefs was replicated. We conclude that whereas the counter-normativity rationality model was contradicted by the data, both the dual process and expressive rationality models received varying degrees of empirical support, but neither model fully accounted for all the patterns in the data. (shrink)

In this paper I defend the traditional interpretations of Kant’s Formula of a Law of Nature from recent attacks leveled by Faviola Rivera-Castro, James Furner, Ido Geiger, Pauline Kleingeld and Sven Nyholm. After a short introduction, the paper is divided into four main sections. In the first, I set out the basics of the three traditional interpretations, the Logical Contradiction Interpretation, the Practical Contradiction Interpretation and the Teleological Contradiction Interpretation. In the second, I examine the work of Geiger, Kleingeld and (...) Nyholm: these three commentators reject the traditional interpretations entirely, but I argue that this rejection is ill-founded. In the third and fourth, I take a detailed look at Furner’s work, work in which he seeks to revise (rather than reject) the traditional interpretations. I argue that, despite his more modest aims, Furner’s revision is also ill-founded. (shrink)

IPCC SPECIAL REPORT ON CLIMATE CHANGE AND LAND (SRCCL) -/- Chapter 3: Climate Change and Land: An IPCC special report on climate change, desertification, land degradation, sustainable land management, food security, and greenhouse gas fluxes in terrestrial ecosystems.

Many take Kantian ethics to founder when it comes to our duties to animals. In this paper, I advocate a novel approach to this problem. The paper is divided into three sections. In the first, I canvass various passages from Kant in order to set up the problem. In the second, I introduce a novel approach to this problem. In the third, I defend my approach from various objections. By way of preview: I advocate rejecting the premise that nonhuman animals (...) are nonrational. (shrink)

In this paper I argue that there would be no obligatory maxims if the only standards for assessing maxims were Kant’s universalizability tests. The paper is divided into five sections. In the first, I clarify my thesis: I define my terms and disambiguate my thesis from other related theses for which one might argue. In the second, I confront the view that says that if a maxim passes the universalizability tests, then there is a positive duty to adopt that maxim; (...) I also confront a close relative of this view. In the third, I confront the view that says that if a maxim does not pass the universalizability tests, then there is a positive duty to adopt the contradictory of that maxim. In the fourth, I confront two variations of the view that says that if a maxim does not pass the universalizability tests and an agent is deliberating about the action in the maxim, then the agent has a positive duty to adopt the contrary of that maxim. In the fifth, I confront the view that says that if an agent has adopted a maxim of ends, then the agent has a positive duty to universalize that end. I then wrap up the paper with some concluding remarks. (shrink)

In this article, I confront Flanigan’s recent attempt to show, not merely that women have a right to commit prenatal injury, but also that women who act on this right are praiseworthy and should not be criticized for this injury. I show that Flanigan’s arguments do not work, and I establish presumptive grounds against any such right, namely: prenatal injury, by definition, involves intentional or negligent harm and, as such, may be subsumed under a wider class of actions that are (...) presumptively wrong. (shrink)

My goal in this paper is to show that two theses that are widely adopted among Kantian ethicists are irreconcilable. The paper is divided into four sections. In the first, I briefly sketch the contours of my own positive view of Kantian ethics, concentrating on the issues relevant to the two theses to be discussed: I argue that agents can perform actions from but not in conformity with duty, and I argue that agents intentionally can perform actions they take to (...) be contrary to duty. In the second, I focus on Barbara Herman’s non-accidental rightness condition from “On the Value of Acting from Duty.” In the third, I focus on Christine Korsgaard’s guise of the objectively good from “Formula of Humanity.” In the fourth, I explain why the positions developed by Herman and Korsgaard are irreconcilable and I make a suggestion about how to move forward. (shrink)

Background If trials of therapeutic interventions are to serve society's interests, they must be of high methodological quality and must satisfy moral commitments to human subjects. The authors set out to develop a clinical - trials compendium in which standards for the ethical treatment of human subjects are integrated with standards for research methods. Methods The authors rank-ordered the world's nations and chose the 31 with >700 active trials as of 24 July 2008. Governmental and other authoritative entities of the (...) 31 countries were searched, and 1004 English-language documents containing ethical and/or methodological standards for clinical trials were identified. The authors extracted standards from 144 of those: 50 designated as ‘core’, 39 addressing trials of invasive procedures and a 5% sample of the remainder. As the integrating framework for the standards we developed a coherent taxonomy encompassing all elements of a trial's stages. Findings Review of the 144 documents yielded nearly 15 000 discrete standards. After duplicates were removed, 5903 substantive standards remained, distributed in the taxonomy as follows: initiation, 1401 standards, 8 divisions; design, 1869 standards, 16 divisions; conduct, 1473 standards, 8 divisions; analysing and reporting results, 997 standards, four divisions; and post-trial standards, 168 standards, 5 divisions. Conclusions The overwhelming number of source documents and standards uncovered in this study was not anticipated beforehand and confirms the extraordinary complexity of the clinical trials enterprise. This taxonomy of multinational ethical and methodological standards may help trialists and overseers improve the quality of clinical trials, particularly given the globalisation of clinical research. (shrink)

In this paper I discuss Kant’s theory of conscience. In particular, I explicate the following two claims that Kant makes in the Metaphysics of Morals: (1) an erring conscience is an absurdity and (2) if an agent has acted according to his/her conscience, then s/he has done all that can be required of him/her. I argue that (1) is a very specific claim that does not bear on the problem of moral knowledge. I argue that (2) rests on a strongly (...) internalist line of argument. (shrink)

This paper is a study about Philadelphia’s comprehensive user engagement sites (CUESs) as the authors address and examine issues related to the upcoming implementation of a CUES while seeking solutions for its disputed questions and plans. Beginning with the federal drug schedules, the authors visit some of the medical and public health issues vis-à-vis safe injection facilities (SIFs). Insite, a successful Canadian SIF, has been thoroughly researched as it represents a paradigm for which a Philadelphia CUES can expand upon. Also, (...) the existing criticisms against SIFs are revisited while critically unpackaged and responded to in favor of the establishment. In the main section, the authors propose the layout and services of the upcoming CUES, much of which would be in congruent to Vancouver’s Insite. On the other hand, the CUES would be distinct from Insite, as the authors emphasize, in that it will offer an information center run by individuals in recovery and place additional emphasis on early education for young healthcare professionals by providing them a platform to work at the site. The paper will also briefly investigate the implementation of a CUES site under an ethical scope of the Harm Reduction Theory. Lastly, the authors recommend some strategic plans that the Philadelphia City government may consider employing at this crucial stage. (shrink)

Physicalism is the thesis that everything is physical, including the mind. One argument against physicalism appeals to neardeath experiences, conscious experiences during episodes, such as cardiac arrest, when one's normal brain functions are severely impaired. The core contention is that NDEs cannot be physically explained, and so we have reason to appeal to the non-physical in explaining them. In this paper, we consider in detail a recent article by Pim van Lommel in which he appeals to NDEs in arguing against (...) physicalism and in favour of an alternative conception of the mind as non-localized and immaterial. Our main contentions are, first, that it is not clear that physicalism cannot accommodate the phenomena of NDEs and, second, that it is not obvious how the conception of the mind as non-localized and immaterial is supposed to help. (shrink)

In a series of well known publications, Christine Korsgaard argues for the claim that an agent acts morally just in case s/he acts autonomously. Two of Korsgaard's signature arguments for the connection between morality and autonomy are the "argument from spontaneity" and the "regress argument." In this paper, I argue that neither the argument from spontaneity nor the regress argument is able to show that an agent would be acting wrongly even if s/he acts in a paradigmatically heteronomous fashion.

The Chinese Room Argument purports to show that‘ syntax is not sufficient for semantics’; an argument which led John Searle to conclude that ‘programs are not minds’ and hence that no computational device can ever exhibit true understanding. Yet, although this controversial argument has received a series of criticisms, it has withstood all attempts at decisive rebuttal so far. One of the classical responses to CRA has been based on equipping a purely computational device with a physical robot body. This (...) response, although partially addressed in one of Searle’s original contra arguments - the ‘robot reply’ - more recently gained friction with the development of embodiment and enactivism1, two novel approaches to cognitive science that have been exciting roboticists and philosophers alike. Furthermore, recent technological advances - blending biological beings with computational systems - have started to be developed which superficially suggest that mind may be instantiated in computing devices after all. This paper will argue that (a) embodiment alone does not provide any leverage for cognitive robotics wrt the CRA, when based on a weak form of embodiment and that (b) unless they take the body into account seriously, hybrid bio-computer devices will also share the fate of their disembodied or robotic predecessors in failing to escape from Searle’s Chinese room. (shrink)

Modern rationalism transformed the modern homeland to a discursive space and time by means of institutes governing the modern society in all its walks. Based on the Newtonian and Kantian conception of space and time the discursive field is just a scene wherein any human individual adopts stewardship to create progress by reducing landscape and non-human life to auxiliary items for human’s benefit. In contrast, Aldo Leopold considered humans, non human life and the landscape as mutually influencing participants and enlarged (...) ethical care to all living participants and the landscape, called ´the land´. Integrity and autonomy of the homeland are the central topics of Leopold’s land ethics. Baird Callicott suggested to complete it with new metaphysical conceptions of space and time. -/- We formulated a metaphysical background for Leopold’s land ethics by phenomenology of space and time based on the Leibnizian conception of space-time. The latter is constructed by particular places and events called ´ecotopois´ embracing all human participants, locals and foreigners in a varying symbolic temporal and spatial field of dynamic process of identification and self consciousness. Adopting Warwick Fox´ transpersonal identification idea non-human life and landscape enriches these processes. Finally, it is not a matter of conquering the land, it is matter of making a community. -/- Though landscape and participants are particular, integrity and autonomy of the homeland claim the universal status of the land. Adopting Gadamer hermeneutical way of understanding, we reject mutual and equally understanding. Only acceptance of mutual prejudice makes room for asymmetric praxis between locals and foreigners as well as between humans and non-humans. What is more, Gadamer´s hermeneutics makes an ontological status of the foreigner possible and recognizes the interest of homeland’s particularity. This universal status is guaranteed as a priori space-time that links subject’s tradition and that of the land to actual contact with the foreigner. Transpersonal identification is a consequence of converging hermeneutical understanding of foreigner’s particularity and that of the landscape. Ethics of the land evolves from the ethical status of any foreigner in the own homeland. -/- . (shrink)

Much problem solving and learning research in math and science has focused on formal representations. Recently researchers have documented the use of unschooled strategies for solving daily problems -- informal strategies which can be as effective, and sometimes as sophisticated, as school-taught formalisms. Our research focuses on how formal and informal strategies interact in the process of doing and learning mathematics. We found that combining informal and formal strategies is more effective than single strategies. We provide a theoretical account of (...) this multiple strategy effect and have begun to formulate this theory in an ACT-R computer model. We show why students may reach common impasses in the use of written algebra, and how subsequent or concurrent use of informal strategies leads to better problem-solving performance. Formal strategies facilitate computation because of their abstract and syntactic nature; however, abstraction can lead to nonsensical interpretations and conceptual errors. Reapplying the formal strategy will not repair such errors; switching to an informal one may. We explain the multiple strategy effect as a complementary relationship between the computational efficiency of formal strategies and the sense-making function of informal strategies. (shrink)

Since the early Medieval Time people contested theological legitimation and rational discursive discours on authority as well as retreated to refuges to escape from any secular or ecclesiastical authority. Modern attempts formulated rational legitimation of authority in several ways: pragmatic authority by Monteigne, Bodin and Hobbes, or the contract authority of Locke and Rousseou. However, Enlightened Anarchism, first formulated in 1793 by the English philosopher William Godwin fulminated against all rational restrictions of human freedom and self-determination. However, we do not (...) analyze anarchism by the ‘what’ and the ‘why’, but by looking for the best actual approach of Anarchist’s ‘Promised Land’. Furthermore, we follow the footsteps of Thoreau’s Walden Pond experiment considered as a place of salvation and prototype of 19th century romantic’s extreme individualism towards Leopold’s ethics of the land. Indeed, Thoreau’s and later Muir’s concepts of refuges are tightly connected to territorial and temporal bio-regional constraints and imply an internally organized public area based on mutualism and Hannah Arendt’s agape. From these ideas of refuges, Aldo Leopold formulated his Land-ethics that claimed integrity and autonomy of the ‘Land’. His foundation is a prototype of the eco-centric free space version of eco-anarchism as formulated by Bookchin. In order to formulate a philosophical foundation of eco-anarchism we reject Newtonian homogeneous space-temporal conception, preceding the whole Modern discours about authority and state. On the contrary, we adopt the pluralistic Leibnizian space-time from which thinking-humans do not dissociate themselves, but participate as part of the rational infrastructure of eco-refuges. In eco-refuges, citizen belong to the civil society that stays in equilibrium with the landscape and all forms of biological life. Space is the boundary condition of human activity and determines how borders, environmental organization and institutes are sustained. Space has its proper essence of sustainability, unity and integrity. The individual feelings of security are embedded in a timelike tradition and evolution of the free space, while individual particular conceptions of space and time integrate into the social processes of identification with the refuge. Therefore, the creation of eco-refuges transforms the actual world of national authorities into a world of anarchistic democratic eco-regional homelands. (shrink)

Time as the key to a theory of everything became recently a renewed topic in scientific literature. Social constructivism applied to physics abandons the inevitable essentials of nature. It adopts uncertainty in the scope of the existential activity of scientific research. We have enlightened the deep role of social constructivism of the predetermined Newtonian time and space notions in natural sciences. Despite its incompatibility with determinism governing the Newtonian mechanics, randomness and entropy are inevitable when negative localized energy is transformed (...) into spatially dissipative heat. In sharp contrast to the Newtonian notion, social constructivism makes room for the temporal twin of cyclic conservation and pseudo-linearly structural evolution both reconciling mechanical order and thermodynamic chaos in Leibnizian space-time. In the broad scope of natural sciences this triad nature of time produces a multiple reality and gives appropriate answers on virtual physical paradoxes. (shrink)

According to Kant, if an agent acts according to his/her conscience, then s/he has done all that s/he ought as far as morality is concerned. But Kant thinks that agents can be mistaken in their subjective determinations of their duties. That is, Kant thinks it is possible for an agent to believe that some action X is right even though it is an objective truth that X is not right; according to Kant, agents do not have infallible knowledge of right (...) and wrong. In this paper, I explore this doctrine in order to determine whether it is defensible. In particular, I confront the blameworthiness of acting contrary to fallible knowledge and the blamelessness of acting according to fallible judgment. (shrink)

Niettegenstaande de tendens van het failliet van het multiculturalisme is multiculturele dialoog niet weg te denken in een zich globaliserende wereld. Taylor, Gadamer, Honneth en Kymlicka hebben een bijdrage geleverd op het vlak van de erkenning van identiteit, respect en waardering van verschil. Wij voeren het argument aan dat bovenstaande auteurs niet ontsnappen aan het postmodernistisch dilemma van zelfautonomie en slachtofferschap. Dit komt doordat zij in hun rationale vertrekken van het afzonderlijke subject en deze situeren in een ruimte-tijd waarin de (...) tijd slechts een historische rol heeft en de ruimte geen actieve rol speelt. Tegenover deze uitvloeisels van het postmodern denken stellen wij het eco-communau-tarisme. Vanuit de vaststelling dat het individu denkt, spreek en handelt in de context van zijn taal en cultuur en dus vanuit zijn gemeenschap, situeren wij dit subject en de gemeenschap tevens in een particulier territorium of het ecotoop. Door middel van Hacking’s sociaal constructivisme, het Leibniziaanse meerwereldenbeeld en het biologische paradigma als nieuw denkkader, structureren wij de gemeenschap volgens een cyclisch en een lineair tijdverloop. Het cyclische waarborgt de traditie van een gemeenschap, het lineaire doet de gemeenschap evolueren naar een moreel betere toekomst en heeft een transcendent statuut. Het eco-communautarisme biedt het kader voor een kwalitatieve evolutie van individuen en gemeenschappen. Het normerend aspect hiervan is de pluriforme en multiculturele dialoog. (shrink)

In this paper I intend to raise a problem for so-called Frankfurt examples. I begin by describing the examples and what they are used for. Then I describe the problem.

Our planet contains 194 independent states and much more nations. They share membership of the United Nations and in consequence they subscribed the Universal Declaration of Rights. These are rooted in the modern universal conception of states and human rights formulated by philosophers of the Enlighten Age like Locke, Kant., Montesquieu, Voltaire and Rousseau. Concepts like democracy are mirrored to the organization of the political life as it was developed in North America and Europe at the end of the 18th (...) and the 19th century. Universality was deeply rooted in the Western intellectual, moral and religious tradition of that part of the world. Even globalization of the economic and social life is governed by the same Western standards and worldwide consumed basic goods like prime matter,. food and energy is expressed in terms of Western currency like dollar, pound sterling or euro. Despite this economic globalization there were two contradictory political evolution to discern: At the one hand more than 70 new states where created and on the other hand 28 European states started to integrate to a political European Union. The latter trend was based on a deep economic integration and since the creation of the euro also a financial integration. Basic idea was the creation of a free economic market as bases for a political unified Europe. Euro criticism is not only identified with conservatism, nationalism, narrow mind and even racism, euro criticism is deprived from any intellectual significance. However other trends put some shadow on the European project. First the Soviet experience around Marxism, Leninism and Stalinism unified more different nations than the European Union but ended in a complete political and economic chaos. Secondly the financial euro crisis involves only the tacit undermining of the national political independence of the member states, but does not make room for a deep analysis what the fundamentals are of this crisis such as lack of confidence of the citizen in the created unified political and financial market and its main instruments like banks that we consider as the fundamental boundary conditions of the worldwide globalization of goods, power and all aspects of human life. Furthermore we claim that this market in al its aspects is the worst answer to the inconvenient yet unavoidable truth that Western way of life of consumption includes a ecological footprint that exceeds since many years the sustainability of our planet. -/- . (shrink)

(...) . (shrink)

In Bencivenga’s “Consequences in Kantian Ethics,” he offers a version of Kant’s ethics according to which the most rational approach to living one’s life is “to always imagine what might follow from one’s moves and to choose moves accordingly” (284), but according to which agents always nevertheless must be modest in their judgments about what they ought to do because the actual consequences of their actions might not turn out as they imagined. In this way, he tries to foreground the (...) role of consequences in Kant's ethics. In this paper, I argue against Bencivenga and, in particular, against the idea that according to Kant, to determine whether an agent’s action is good we must wait for its consequences to unfold in time. (shrink)

Symposium on Christopher Bennet's The Apology Ritual. A Philosophical Theory of Punishment [Cambridge University Press, 2008].

A self-fulfilling prophecy in neuroprognostication occurs when a patient in coma is predicted to have a poor outcome, and life-sustaining treatment is withdrawn on the basis of that prediction, thus directly bringing about a poor outcome for that patient. In contrast to the predominant emphasis in the bioethics literature, we look beyond the moral issues raised by the possibility that an erroneous prediction might lead to the death of a patient who otherwise would have lived. Instead, we focus on the (...) problematic epistemic consequences of neuroprognostic SFPs in settings where research and practice intersect. When this sort of SFP occurs, the problem is that physicians and researchers are never in a position to notice whether their original prognosis was correct or incorrect, since the patient dies anyway. Thus, SFPs keep us from discerning false positives from true positives, inhibiting proper assessment of novel prognostic tests. This epistemic problem of SFPs thus impedes learning, but ethical obligations of patient care make it difficult to avoid SFPs. We then show how the impediment to catching false positive indicators of poor outcome distorts research on novel techniques for neuroprognostication, allowing biases to persist in prognostic tests. We finally highlight a particular risk that a precautionary bias towards early withdrawal of life-sustaining treatment may be amplified. We conclude with guidelines about how researchers can mitigate the epistemic problems of SFPs, to achieve more responsible innovation of neuroprognostication for patients in coma. (shrink)

Visual imagery is a form of sensory imagination, involving subjective experiences typically described as similar to perception, but which occur in the absence of corresponding external stimuli. We used the Activation Likelihood Estimation algorithm (ALE) to identify regions consistently activated by visual imagery across 40 neuroimaging studies, the first such meta-analysis. We also employed a recently developed multi-modal parcellation of the human brain to attribute stereotactic co-ordinates to one of 180 anatomical regions, the first time this approach has been combined (...) with the ALE algorithm. We identified a total 634 foci, based on measurements from 464 participants. Our overall comparison identified activation in the superior parietal lobule, particularly in the left hemisphere, consistent with the proposed ‘top-down’ role for this brain region in imagery. Inferior premotor areas and the inferior frontal sulcus were reliably activated, a finding consistent with the prominent semantic demands made by many visual imagery tasks. We observed bilateral activation in several areas associated with the integration of eye movements and visual information, including the supplementary and cingulate eye fields (SCEFs) and the frontal eye fields (FEFs), suggesting that enactive processes are important in visual imagery. V1 was typically activated during visual imagery, even when participants have their eyes closed, consistent with influential depictive theories of visual imagery. Temporal lobe activation was restricted to area PH and regions of the fusiform gyrus, adjacent to the fusiform face complex (FFC). These results provide a secure foundation for future work to characterise in greater detail the functional contributions of specific areas to visual imagery. (shrink)

A graph-theoretic account of fibring of logics is developed, capitalizing on the interleaving characteristics of fibring at the linguistic, semantic and proof levels. Fibring of two signatures is seen as a multi-graph (m-graph) where the nodes and the m-edges include the sorts and the constructors of the signatures at hand. Fibring of two models is a multi-graph (m-graph) where the nodes and the m-edges are the values and the operations in the models, respectively. Fibring of two deductive systems is an (...) m-graph whose nodes are language expressions and the m-edges represent the inference rules of the two original systems. The sobriety of the approach is confirmed by proving that all the fibring notions are universal constructions. This graph-theoretic view is general enough to accommodate very different fibrings of propositional based logics encompassing logics with non-deterministic semantics, logics with an algebraic semantics, logics with partial semantics and substructural logics, among others. Soundness and weak completeness are proved to be preserved under very general conditions. Strong completeness is also shown to be preserved under tighter conditions. In this setting, the collapsing problem appearing in several combinations of logic systems can be avoided. (shrink)