On the Australian Broadcasting Corporation's current affairs program "7.30 Report" (29/01/2015), presenter Leigh Sales asked Canadian psychiatrist and author Norman Doidge "What is the difference between the mind and the brain?" Dr. Doidge's reply - "Well, the brain is thought to be roughly three pounds of physical material and nobody, to my mind, has adequately defined and established what the contours of mind are - and that includes all the neuroscientists I know, with respect." -/- I’ve recently read interesting thoughts (...) by mathematical physicist Roger Penrose and anesthesiologist Stuart Hameroff; as well as by 20th-century Austrian physicist Wolfgang Pauli, Austrian theoretical physicist Erwin Schrodinger, Discover Magazine’s writer Shannon Palus and philosopher/neuroscientist Eddy Nahmias. I’d like to weave these thoughts together (with a few of my own) to hopefully find a satisfactory definition of mind. (shrink)

1.Summary The key terms. 1. Key term: ‘Sunyata’. Nagarjuna is known in the history of Buddhism mainly by his keyword ‘sunyata’. This word is translated into English by the word ‘emptiness’. The translation and the traditional interpretations create the impression that Nagarjuna declares the objects as empty or illusionary or not real or not existing. What is the assertion and concrete statement made by this interpretation? That nothing can be found, that there is nothing, that nothing exists? Was Nagarjuna denying (...) the external world? Did he wish to refute that which evidently is? Did he want to call into question the world in which we live? Did he wish to deny the presence of things that somehow arise? My first point is the refutation of this traditional translation and interpretation. 2. Key terms: ‘Dependence’ or ‘relational view’. My second point consists in a transcription of the keyword of ‘sunyata’ by the word ‘dependence’. This is something that Nagarjuna himself has done. Now Nagarjuna’s central view can be named ‘dependence of things’. Nagarjuna is not looking for a material or immaterial object which can be declared as a fundamental reality of this world. His fundamental reality is not an object. It is a relation between objects. This is a relational view of reality. This is the heart of Nagarjuna’s ideas. In the 19th century a more or less unknown Italian philosopher, Vincenzo Goberti, spoke about relations as the mean and as bonds between things. Later, in quantum physics and in the philosophy of Alfred North Whitehead we are talking about interactions and entanglements. These ideas of relatedness or connections or entanglements in Eastern and Western modes of thought are the main idea of this essay. Not all entanglements are known. Just two examples: the nature of quantum entanglements is not known. Quantum entanglements should be faster than light. That's why Albert Einstein had some doubts. A second example: the completely unknown connections between the mind and the brain. Other examples are mysterious like the connections between birds in a flock. Some are a little known like gravitational forces. 3. Key terms: ‘Arm in arm’. But Nagarjuna did not stop there. He was not content to repeat this discovery of relational reality. He went on one step further indicating that what is happening between two things. He gave indications to the space between two things. He realized that not the behaviour of bodies, but the behaviour of something between them may be essential for understanding the reality. This open space is not at all empty. It is full of energy. The open space is the middle between things. Things are going arm in arm. The middle might be considered as a force that bounds men to the world and it might be seen as well as a force of liberation. It might be seen as a bondage to the infinite space. 4. Key term: Philosophy. Nagarjuna, we are told, was a Buddhist philosopher. This statement is not wrong when we take the notion ‘philosophy’ in a deep sense as a love to wisdom, not as wisdom itself. Philosophy is a way to wisdom. Where this way has an end wisdom begins and philosophy is no more necessary. A.N. Whitehead gives philosophy the commission of descriptive generalization. We do not need necessarily a philosophical building of universal dimensions. Some steps of descriptive generalization might be enough in order to see and understand reality. There is another criterion of Nagarjuna’s philosophy. Not his keywords ‘sunyata’ and ‘pratityasamutpada’ but his 25 philosophical examples are the heart of his philosophy. His examples are images. They do not speak to rational and conceptual understanding. They speak to our eyes. Images, metaphors, allegories or symbolic examples have a freshness which rational ideas do not possess. Buddhist dharma and philosophy is a philosophy of allegories. This kind of philosophy is not completely new and unknown to European philosophy. Since Plato’s allegory of the cave it is already a little known. (Plato 424 – 348 Befor Current Era) The German philosopher Hans Blumenberg has underlined the importance of metaphors in European philosophy. 5. Key terms: Quantum Physics. Why quantum physics? European modes of thought had no idea of the space between two this. They were bound to the ideas of substance or subject, two main metaphysical traditions of European philosophical history, two main principles. These substances and these subjects are two immaterial bodies which were considered by traditional European metaphysics as lying, as a sort of core, inside the objects or underlying the empirical reality of our world. The first European scientist who saw with his inner eye the forces between two things had been Michael Faraday (1791-1867). Faraday was an English scientist who contributed to the fields of electromagnetism. Later physicists like Albert Einstein, Niels Bohr, Erwin Schrödinger, Werner Heisenberg and others followed his view in modern physics. This is a fifth point of my work. I compare Nagarjuna with European scientific modes of thought for a better understanding of Asia. I do not compare Nagarjuna with European philosophers like Hegel, Heidegger, Wittgenstein. The principles and metaphysical foundations of physical sciences are more representative for European modes of thought than the ideas of Hegel, Heidegger and Wittgenstein and they are more precise. And slowly we are beginning to understand these principles. Let me take as an example the interpretation of quantum entanglement by the British mathematician Roger Penrose. Penrose discusses in the year of 2000 the experiences of quantum entanglement where light is separated over a distance of 100 kilometers and still remains connected in an unknown way. These are well known experiments in the last 30 years. Very strange for European modes of thought. The light should be either separated or connected. That is the expectation most European modes of thought tell us. Aristotle had been the first. Aristotle (384 - 322 Before Current Era) was a Greek philosopher, a student of Plato and a teacher of Alexander the Great. He told us the following principle as a metaphysical foundation: Either a situation exists or not. There is not a third possibility. Now listen to Roger Penrose: “Quantum entanglement is a very strange type of thing. It is somewhere between objects being separate and being in communication with each other” (Roger Penrose, The Large, the Small and the Human Mind, Cambridge University Press. 2000 page 66). This sentence of Roger Penrose is a first step of a philosophical generalization in a Whiteheadian sense. 6. Key terms: ‘The metaphysical foundations of modern science’ had been examined particularly by three European and American philosophers: E. A. Burtt, A.N. Whitehead and Hans-Georg Gadamer, by Gadamer eminently in his late writings on Heraclitus and Parmenides. I try to follow the approaches of these philosophers of relational views and of anti-substantialism. By ‘metaphysical foundations’ Edwin Arthur Burtt does not understand transcendental ideas but simply the principles that are underlying sciences. -/- 7. Key terms: ‘Complementarity’, ‘interactions’, ‘entanglements’. Since 1927 quantum physics has three key terms which give an indication to the fundamental physical reality: Complementarity, interactions and entanglement. These three notions are akin to Nagarjuna’s relational view of reality. They are akin and they are very precise, so that Buddhism might learn something from these descriptions and quantum physicists might learn from Nagarjuna’s examples and views of reality. They might learn to do a first step in a philosophical generalisation of quantum physical experiments. All of us we might learn how objects are entangled or going arm in arm. [The end of the summary.] -/- « Wenn du gerade das, wodurch auch immer du gefesselt bist, erkennst, wirst du zur Freiheit gelangen. Wenn du diesen speziellen Pfad verwirklichst, gelangst du in einem Leben zur Buddhaschaft. Deswegen verhält es sich folgendermaßen : Wenn plötzlich die Geistesregung « Begierde » enststeht, dann betrachte, ohne ihr zu folgen, direkt ihre Essenz und verweile in dieser Betrachtung, ohne Ablenkungen zuzulassen. Auf diese Weise reinigt Begierde sich selbst, ohne aufgegeben zu werden, da sie ohne Grundlage und Ursprung entsteht. Das wird « Befreiung in sich selbst », « unterscheidende ursprüngliche Weisheit » oder Buddha Amitabha » genannt ». Jigden Sumgön, Licht, das die Dunkelheit durchbricht, Otter Verlag, München 2006, Seite 47, 48 . (shrink)

1.Summary The key terms. 1. Key term: ‘Sunyata’. Nagarjuna (Kumarajiva) is known in the history of Buddhism mainly by his keyword ‘sunyata’. This word is translated into English by the word ‘emptiness’. The translation and the traditional interpretations create the impression that Nagarjuna (Kumarajiva) declares the objects as empty or illusionary or not real or not existing. What is the assertion and concrete statement made by this interpretation? That nothing can be found, that there is nothing, that nothing exists? Was (...) Nagarjuna (Kumarajiva) denying the external world? Did he wish to refute that which evidently is? Did he want to call into question the world in which we live? Did he wish to deny the presence of things that somehow arise? My first point is the refutation of this traditional translation and interpretation. 2. Key terms: ‘Dependence’ or ‘relational view’. My second point consists in a transcription of the keyword of ‘sunyata’ by the word ‘dependence’. This is something that Nagarjuna (Kumarajiva) himself has done. Now Nagarjuna’s (Kumarajiva’s) central view can be named ‘dependence of things’. Nagarjuna (Kumarajiva) is not looking for a material or immaterial object which can be declared as a fundamental reality of this world. His fundamental reality is not an object. It is a relation between objects. This is a relational view of reality. This is the heart of Nagarjuna’s (Kumarajiva’s) ideas. In the 19th century a more or less unknown Italian philosopher, Vincenzo Goberti, spoke about relations as the mean and as bonds between things. Later, in quantum physics and in the philosophy of Alfred North Whitehead we are talking about interactions and entanglements. These ideas of relatedness or connections or entanglements in Eastern and Western modes of thought are the main idea of this essay. Not all entanglements are known. Just two examples: the nature of quantum entanglements is not known. Quantum entanglements should be faster than light. That's why Albert Einstein had some doubts. A second example: the completely unknown connections between the mind and the brain. Other examples are mysterious like the connections between birds in a flock. Some are a little known like gravitational forces. 3. Key terms: ‘Arm in arm’. But Nagarjuna (Kumarajiva) did not stop there. He was not content to repeat this discovery of relational reality. He went on one step further indicating that what is happening between two things. He gave indications to the space between two things. He realized that not the behaviour of bodies, but the behaviour of something between them may be essential for understanding the reality. This open space is not at all empty. It is full of energy. The open space is the middle between things. Things are going arm in arm. The middle might be considered as a force that bounds men to the world and it might be seen as well as a force of liberation. It might be seen as a bondage to the infinite space. 4. Key term: Philosophy. Nagarjuna (Kumarajiva), we are told, was a Buddhist philosopher. This statement is not wrong when we take the notion ‘philosophy’ in a deep sense as a love to wisdom, not as wisdom itself. Philosophy is a way to wisdom. Where this way has an end wisdom begins and philosophy is no more necessary. A.N. Whitehead gives philosophy the commission of descriptive generalization. We do not need necessarily a philosophical building of universal dimensions. Some steps of descriptive generalization might be enough in order to see and understand reality. There is another criterion of Nagarjuna’s (Kumarajiva’s) philosophy. Not his keywords ‘sunyata’ and ‘pratityasamutpada’ but his 25 philosophical examples are the heart of his philosophy. His examples are images. They do not speak to rational and conceptual understanding. They speak to our eyes. Images, metaphors, allegories or symbolic examples have a freshness which rational ideas do not possess. Buddhist dharma and philosophy is a philosophy of allegories. This kind of philosophy is not completely new and unknown to European philosophy. Since Plato’s allegory of the cave it is already a little known. (Plato 424 – 348 Befor Current Era) The German philosopher Hans Blumenberg has underlined the importance of metaphors in European philosophy. 5. Key terms: Quantum Physics. Why quantum physics? European modes of thought had no idea of the space between two this. They were bound to the ideas of substance or subject, two main metaphysical traditions of European philosophical history, two main principles. These substances and these subjects are two immaterial bodies which were considered by traditional European metaphysics as lying, as a sort of core, inside the objects or underlying the empirical reality of our world. The first European scientist who saw with his inner eye the forces between two things had been Michael Faraday (1791-1867). Faraday was an English scientist who contributed to the fields of electromagnetism. Later physicists like Albert Einstein, Niels Bohr, Erwin Schrödinger, Werner Heisenberg and others followed his view in modern physics. This is a fifth point of my work. I compare Nagarjuna (Kumarajiva) with European scientific modes of thought for a better understanding of Asia. I do not compare Nagarjuna (kumarajiva) with European philosophers like Hegel, Heidegger, Wittgenstein. The principles and metaphysical foundations of physical sciences are more representative for European modes of thought than the ideas of Hegel, Heidegger and Wittgenstein and they are more precise. And slowly we are beginning to understand these principles. Let me take as an example the interpretation of quantum entanglement by the British mathematician Roger Penrose. Penrose discusses in the year of 2000 the experiences of quantum entanglement where light is separated over a distance of 100 kilometers and still remains connected in an unknown way. These are well known experiments in the last 30 years. Very strange for European modes of thought. The light should be either separated or connected. That is the expectation most European modes of thought tell us. Aristotle had been the first. Aristotle (384 - 322 Before Current Era) was a Greek philosopher, a student of Plato and a teacher of Alexander the Great. He told us the following principle as a metaphysical foundation: Either a situation exists or not. There is not a third possibility. Now listen to Roger Penrose: “Quantum entanglement is a very strange type of thing. It is somewhere between objects being separate and being in communication with each other” (Roger Penrose, The Large, the Small and the Human Mind, Cambridge University Press. 2000 page 66). This sentence of Roger Penrose is a first step of a philosophical generalization in a Whiteheadian sense. 6. Key terms: ‘The metaphysical foundations of modern science’ had been examined particularly by three European and American philosophers: E. A. Burtt, A.N. Whitehead and Hans-Georg Gadamer, by Gadamer eminently in his late writings on Heraclitus and Parmenides. I try to follow the approaches of these philosophers of relational views and of anti-substantialism. By ‘metaphysical foundations’ Edwin Arthur Burtt does not understand transcendental ideas but simply the principles that are underlying sciences. 7. Key terms: ‘Complementarity’, ‘interactions’, ‘entanglements’. Since 1927 quantum physics has three key terms which give an indication to the fundamental physical reality: Complementarity, interactions and entanglement. These three notions are akin to Nagarjuna’s (Kumarajiva’s) relational view of reality. They are akin and they are very precise, so that Buddhism might learn something from these descriptions and quantum physicists might learn from Nagarjuna’s (Kumarajiva’s) examples and views of reality. They might learn to do a first step in a philosophical generalisation of quantum physical experiments. All of us we might learn how objects are entangled or going arm in arm. [The end of the summary.]. (shrink)

What is the meaning of the wave-function? After almost 100 years since the inception of quantum mechanics, is it still possible to say something new on what the wave-function is supposed to be? Yes, it is. And Shan Gao managed to do so with his newest book. Here we learn what contemporary physicists and philosophers think about the wave-function; we learn about the de Broglie-Bohm theory, the GRW collapse theory, the gravity-induced collapse theory by Roger Penrose, and the famous (...) PBR theorem; we learn about Schrödinger's original idea that the wave-function represents charge densities; we learn about the notorious measurement problem and its consequences; we learn about the challenges to find a consistent relativistic quantum theory; and we learn, of course, Gao's own suggestion for the status of the wave-function. Above all, Gao shows us the significance of protective measurements for our search of the ontology of quantum mechanics. Still not widely recognized among physicists and philosophers, protective measurements let us look deeper into quantum mechanics. For Gao this is the main tool to settle the issue on the ontological status of the wave-function: the wave-function is real because one can measure it. (shrink)

Schrödinger discusses what an elementary particle is. This essay originally appeared in the journal Endeavour.

This is a three-part exchange on the relationship between belief and credence. It begins with an opening essay by Roger Clarke that argues for the claim that the notion of credence generalizes the notion of belief. Julia Staffel argues in her reply that we need to distinguish between mental states and models representing them, and that this helps us explain what it could mean that belief is a special case of credence. Roger Clarke's final essay reflects on the (...) compatibility of the previously discussed views with dualist and monist interpretations of our mental states and our ways of modeling them. (shrink)

Spinoza’s attitude toward nonhuman animals is uncharacteristically cruel. This essay elaborates upon this ostensible idiosyncrasy in reference to Hasana Sharp’s commendable desire to revitalize a basis for animal ethics from within the bounds of his system. Despite our favoring an ethics beginning from animal affect, this essay argues that an animal ethic adequate to the demands of our historical moment cannot be developed from within the confines of strict adherence to Spinoza’s system—and this is not yet to speak of a (...) more robust animal ethics which would advocate actual care and compassion for the animals themselves. We argue that on the assumption of Spinoza’s ontological biocentrism, in the presence of Spinozist determinism and the absence of an axiological biocentrism, an anthropocentric axiology necessarily follows. Any Spinozist animal ethic must fall back, therefore, upon appeals to the maximization of human pleasure and power; hence Spinoza’s ruthless injunction to “use (the animals) at our pleasure.” These are the very ontological and ethical assumptions which have incited human self-exaltation in the modern period, in pursuit of power and pleasure even despite the destructive long-term consequences for all the living. We suggest that an adequate animal ethic would require either an abandonment of Spinoza’s ontological biocentrism or the adoption of an axiological biocentrism. (shrink)

As persons we are irreducibly unique and essentially relational. In many contexts individual uniqueness has been accentuated at the expense of communal relationality. Our age has been marked by the loss of deep and meaningful relations to one another, and still more dramatically to the earth and its living creatures. The cosmological dimension of human personhood, that is, has been largely obscured. This chapter argues that our age has been marked increasingly by anesthetizing, alienating, and anonymizing tendencies. It proposes three (...) commensurate responses: aestheticization, or embodied philosophical knowing that remains faithful to the earth; anacarnation, or willful return to the wonders of embodied life, purged of romantic sentimentality; and attestation, or speaking up on behalf of the haecceitas or thisness of living creatures systematically instrumentalized for profit and pleasure. Together these responses help us to regain touch with animality by embracing the earth that hosts us, thus becoming more gracious guests, and to become more fully human by becoming better hosts to the multitude of earth's creatures, whose lives hang in the balance. (shrink)

Effective Altruism is a social movement which encourages people to do as much good as they can when helping others, given limited money, time, effort, and other resources. This paper first identifies a minimal philosophical view that underpins this movement, and then argues that there is an analogous minimal philosophical view which might underpin Effective Justice, a possible social movement that would encourage promoting justice most effectively, given limited resources. The latter minimal view reflects an insight about justice, and our (...) non-diminishing moral reason to promote more of it, that surprisingly has gone largely unnoticed and undiscussed. The Effective Altruism movement has led many to reconsider how best to help others, but relatively little attention has been paid to the differences in degrees of cost-effectiveness of activities designed to decrease injustice. This paper therefore not only furthers philosophical understanding of justice, but has potentially major practical implications. (shrink)

Is God a person, like you and me eventually, but only much better and without our human deficiencies? When you read some of the philosophers of religion, including Richard Swinburne, Alvin Plantinga, or Open Theists, God appears as such a person, in a sense closer to Superman than to the Creator of Heaven and Earth. It is also a theory that a Christian pastoral theology today tends to impose, insisting that God is close to us and attentive to all of (...) us. But this modern account of God could be a deep and even tragic mistake. One God in three persons, the formula of the Trinity, does not mean that God is a person. On this matters we need an effort in the epistemology of theology to examine more precisely what we can pretend to know about God, and especially how we could pretend to know that God is person. (shrink)

A speculative exploration of the distinction between a relational formal ontology and a classical formal ontology for modelling phenomena in nature that exhibit relationally-mediated wholism, such as phenomena from quantum physics and biosemiotics. Whereas a classical formal ontology is based on mathematical objects and classes, a relational formal ontology is based on mathematical signs and categories. A relational formal ontology involves nodal networks (systems of constrained iterative processes) that are dynamically sustained through signalling. The nodal networks are hierarchically ordered and (...) exhibit characteristics of deep learning. (shrink)

Explaining the behaviour of ecosystems is one of the key challenges for the biological sciences. Since 2000, new-mechanicism has been the main model to account for the nature of scientific explanation in biology. The universality of the new-mechanist view in biology has been however put into question due to the existence of explanations that account for some biological phenomena in terms of their mathematical properties (mathematical explanations). Supporters of mathematical explanation have argued that the explanation of the behaviour of ecosystems (...) is usually provided in terms of their mathematical properties, and not in mechanistic terms. They have intensively studied the explanation of the properties of ecosystems that behave following the rules of a non-random network. However, no attention has been devoted to the study of the nature of the explanation in those that form a random network. In this paper, we cover that gap by analysing the explanation of the stability behaviour of the microbiome recently elaborated by Coyte and colleagues, to determine whether it fits with the model of explanation suggested by the new-mechanist or by the defenders of mathematical explanation. Our analysis of this case study supports three theses: (1) that the explanation is not given solely in terms of mechanisms, as the new-mechanists understand the concept; (2) that the mathematical properties that describe the system play an essential explanatory role, but they do not exhaust the explanation; (3) that a non-previously identified appeal to the type of interactions that the entities in the network can exhibit, as well as their abundance, is also necessary for Coyte and colleagues’ account to be fully explanatory. From the combination of these three theses we argue for the necessity of an integrative pluralist view of the nature of behaviour explanation when this is given by appealing to the existence of a random network. (shrink)

Thompson Clarke’s seminal paper “The Legacy of Skepticism” (1972) is notoriously difficult in both substance and presentation. Despite the paper’s importance to skepticism studies in the nearly half-century since its publication, no attempt has been made in the secondary literature to provide an account, based on a close reading of the text, of just what Clarke’s argument is. Furthermore, much of the existing literature betrays (or so it seems to me) fundamental misunderstandings of Clarke’s thought. In this essay, I attempt (...) to explain—concisely but comprehensively—Clarke’s overall argument in “The Legacy of Skepticism.”. (shrink)

In her book Michel de Montaigne: Accidental Philosopher, Ann Hartle argues that Montaigne’s thought is dialectical in the Hegelian sense. Unlike Hegel’s progressive dialectic, however, Montaigne’s thought is, according to Hartle, circular in that the reconciliation of opposed terms comes not in the form of a newly emergent term, but in a return to the first term, where the meaning of the first is transformed as a result of its dialectical interaction with the second. This analysis motivates Hartle’s claim that (...) Montaigne is not a skeptic at all, let alone a Pyrrhonian skeptic. In this paper, I argue that Hartle’s circular-dialectical interpretation of Montaigne is not only compatible with Pyrrhonism, but is in fact an ideal model for understanding Sextus Empiricus’s skeptical therapy. (shrink)

Many healthcare practices expose people to risks of harmful outcomes. However, the major theories of moral philosophy struggle to assess whether, when and why it is ethically justifiable to expose individuals to risks, as opposed to actually harming them. Sven Ove Hansson has proposed an approach to the ethical assessment of risk imposition that encourages attention to factors including questions of justice in the distribution of advantage and risk, people’s acceptance or otherwise of risks, and the scope individuals have to (...) influence the practices that generate risk. This paper investigates the ethical justifiability of preventive healthcare practices that expose people to risks including overdiagnosis. We applied Hansson’s framework to three such practices: an ‘ideal’ breast screening service, a commercial personal genome testing service, and a guideline that lowers the diagnostic threshold for hypertension. The framework was challenging to apply, not least because healthcare has unclear boundaries and involves highly complex practices. Nonetheless, the framework encouraged attention to issues that would be widely recognised as morally pertinent. Our assessment supports the view that at least some preventive healthcare practices that impose risks including that of overdiagnosis are not ethically justifiable. Further work is however needed to develop and/or test refined assessment criteria and guidance for applying them. (shrink)

This paper argues for a treatment of belief as essentially sensitive to certain features of context. The first part gives an argument that we must take belief to be context-sensitive in the same way that assertion is, if we are to preserve appealing principles tying belief to sincere assertion. In particular, whether an agent counts as believing that p in a context depends on the space of alternative possibilities the agent is considering in that context. One and the same doxastic (...) state may amount to belief that p in one context but not another. The second part of the paper gives a formal treatment of doxastic states, according to which belief is context-sensitive along just these lines. The model is applied to characterize (but not to refute) skeptical arguments. (shrink)

Anthology introduction Introduction to the anthology, Empowering Our Military Conscience.

Objective We reviewed human–robot interaction (HRI) participatory design (PD) research with older adults. The goal was to identify methods used, determine their value for design of robots with older adults, and provide guidance for best practices. Background Assistive robots may promote aging-in-place and quality of life for older adults. However, the robots must be designed to meet older adults’ specific needs and preferences. PD and other user-centered methods may be used to engage older adults in the robot development process to (...) accommodate their needs and preferences and to assure usability of emergent assistive robots. Method This targeted review of HRI PD studies with older adults draws on a detailed review of 26 articles. Our assessment focused on the HRI methods and their utility for use with older adults who have a range of needs and capabilities. Results Our review highlighted the importance of using mixed methods and including multiple stakeholders throughout the design process. These approaches can encourage mutual learning (to improve design by developers and to increase acceptance by users). We identified key phases used in HRI PD workshops (e.g., initial interview phase, series of focus groups phase, and presentation phase). These approaches can provide inspiration for future efforts. Conclusion HRI PD strategies can support designers in developing assistive robots that meet older adults’ needs, capabilities, and preferences to promote acceptance. More HRI research is needed to understand potential implications for aging-in-place. PD methods provide a promising approach. (shrink)

Speciesism defended against common misrepresentations of what people actually believe about human moral status.

Analyses of quotation have assumed that quotations are referring expressions while disagreeing over details. That assumption is unnecessary and unacceptable in its implications. It entails a quasi-Parmenidean impossibility of meaningfully denying the meaningfulness or referential function of anything uttered, for it implies that: 'Kqxf' is not a meaningful expression 'The' is not a referring expression are, if meaningful, false. It also implies that ill formed constructions like: 'The' is 'the' are well formed tautologies. Such sentences make apparent the need for (...) what is commonly explicit, a genuine referring expression, a noun phrase, usually a description, to which the quotation is appositional. A quotation is not itself a word, though it may contain such. The markers signal that the enquoted material is like a sentence-embedded color patch, material displayed to facilitate reference to something identifiable by/with it specified by the noun phrase it subserves. (shrink)

The past two centuries have been an extraordinary era for criticism and reform of institutions and social practices. Unprecedented egalitarian and humanitarian movements have arisen to protest and improve the condition of victims of every variety of evil, personal and impersonal, natural and social. The beneficiaries of these movements belong to all manner of groups: racial, ethnic, and religious minorities, the poor, the insane, the orphaned, the handicapped, the homosexual, the young, the elderly, the female, the animal, the unborn, and (...) so on. Many of these movements had few followers and fewer victories until deep into this century, but most had precursors in the last century, which challenged the moral legitimacy of accepted practices. (shrink)

An exploration of the relational ontology of space, time and light.

critical analyses of the arguments and attitudes favoring the various popular datings of the inception of a human being's life.

The preface paradox does not show that it can be rational to have inconsistent beliefs, because preface writers do not have inconsistent beliefs. I argue, first, that a fully satisfactory solution to the preface paradox would have it that the preface writer's beliefs are consistent. The case here is on basic intuitive grounds, not the consequence of a theory of rationality or of belief. Second, I point out that there is an independently motivated theory of belief – sensitivism – which (...) allows such a solution. I sketch a sensitivist account of the preface writer's doxastic state. (shrink)

The Socratic Paradox (that only Socrates is wise, and only because only he recognizes our lack of wisdom) is explained, elaborated and defended. His philosophical scepticism is distinguished from others (Pyrrhonian, Cartesian, Humean, Kripkean Wittgenstein, etc.): the doubt concerns our understanding of our beliefs, not our justification for them; the doubt is a posteriori and inductive, not a priori. Post-Socratic philosophy confirms this scepticism: contra-Descartes, our ideas are not transparent to us; contra-Verificationism, no criterion distinguishes sense from nonsense. The import (...) of this scepticism for professional ethicists is examined. (shrink)

As part of a review symposium on DARWIN'S ARGUMENT BY ANALOGY: FROM ARTIFICIAL TO NATURAL SELECTION (2021), the journal METASCIENCE invited Roger White, Jon Hodge and me to submit a response to the thoughtful commentaries on our book by Andrea Sullivan-Clarke, David Depew and Andrew Inkpen.

Like '&', '=' is no term; it represents no extrasentential property. It marks an atomic, nonpredicative, declarative structure, sentences true solely by codesignation. Identity (its necessity and total reflexivity, its substitution rule, its metaphysical vacuity) is the objectual face of codesignation. The syntax demands pure reference, without predicative import for the asserted fact. 'Twain is Clemens' is about Twain, but nothing is predicated of him. Its informational value is in its 'metailed' semantic content: the fact of codesignation (that 'Twain' names (...) Clemens) that explains what fact it asserts and why it is necessary. Critiques of concepts of rigidity and elimination of singular terms result. (shrink)

Johannes de Silentio, the pseudonymous author of Fear and Trembling, purports to be an individual who admires faith but cannot attain to its unearthly standards. The discontinuity between Kierkegaard, who self-identified as a religious author, and de Silentio, who approaches Abraham in self-doubt, is apparent—and as a result, some have argued for an utter dissociation between these two authors. I argue that such dissociation undermines the potency of the work, especially with regard to the perspective on faith presented therein. The (...) significance of de Silentio’s perspective becomes clear when set against the backdrop of Kierkegaard’s view of the relationship between anxiety and faith; in this light, de Silentio turns out to represent an early stage of the individual’s religious development, and Kierkegaard turns out to have recently surpassed this stage before writing the work. (shrink)

Philosophers of religion of the Cracow Circle (1934-1944) are the principal precursors of what is now called the analytic philosophy of religion. The widespread claim that the analytic philosophy of religion was from the beginning an Anglo-American affair is an ill-informed one. It is demonstrable that the enterprise, although not the label "analytic philosophy of religion," appeared in Poland in the 1930’s. Józef Bochenski’s postwar work is a development of the Cracow Circle’s prewar work in the analytic philosophy of religion, (...) or at least of important elements of that earlier work. Bochenski’s approach in his ’Logic of Religion’ is quite original and might still be profitably studied and discussed by philosophers of religion of the analytic persuasion. (shrink)

The appeal to mechanisms in scientific explanation is commonplace in contemporary philosophy of science. In short, mechanists argue that an explanation of a phenomenon consists of citing the mechanism that brings the phenomenon about. In this paper, we present an argument that challenges the universality of mechanistic explanation: in explanations of the contemporary features of the eukaryotic cell, biologists appeal to its symbiogenetic origin and therefore the notion of symbiogenesis plays the main explanatory role. We defend the notion that symbiogenesis (...) is non-mechanistic in nature and that any attempt to explain some of the contemporary features of the eukaryotic cell mechanistically turns out to be at least insufficient and sometimes fails to address the question that is asked. Finally, we suggest that symbiogenesis is better understood as a pragmatic scientific law and present an alternative non-mechanistic model of scientific explanation. In the model we present, the use of scientific laws is supposed to be a minimal requirement of all scientific explanations, since the purpose of a scientific explanation is to make phenomena expectable. Therefore, this model would help to understand biologists’ appeal to the notion of symbiosis and thus is shown to be better, for the case under examination, than the mechanistic alternative. (shrink)

View more Abstract If logical truth is necessitated by sheer syntax, mathematics is categorially unlike logic even if all mathematics derives from definitions and logical principles. This contrast gets obscured by the plausibility of the Synonym Substitution Principle implicit in conceptions of analyticity: synonym substitution cannot alter sentence sense. The Principle obviously fails with intercepting: nonuniform term substitution in logical sentences. ‘Televisions are televisions’ and ‘TVs are televisions’ neither sound alike nor are used interchangeably. Interception synonymy gets assumed because logical (...) sentences and their synomic interceptions have identical factual content, which seems to exhaust semantic content. However, intercepting alters syntax by eliminating term recurrence, the sole strictly syntactic means of ensuring necessary term coextension, and thereby syntactically securing necessary truth. Interceptional necessity is lexical, a notational artifact. The denial of interception nonsynonymy and the disregard of term recurrence in logic link with many misconceptions about propositions, logical form, conventions, and metalanguages. Mathematics is distinct from logic: its truth is not syntactic; it is transmitted by synonym substitution; term recurrence has no essential role. The ‘=’ of mathematics is an objectual relation between numbers; the ‘=’ of logic marks a syntactic relation of coreferring terms. -/- . (shrink)

This essay argues that Schelling's late transition from Negative to Positive Philosophy constitutes a pointed inversion of the path of systematic ascent mapped by Hegel for the first time in the Phenomenology's Preface, which itself establishes Hegel's development out of and beyond Schelling's early philosophy; that a key notion to inspire the Hegelian vision articulated in the Preface returns to cap off the critique implicit in Schelling's late inversion, where this notion emerges from their divergent readings of Aristotle's Metaphysics; and (...) finally, that while Hegel's theorization of the end of all philosophizing represents his innovative enlargement from within the framework he finds in Aristotle, Schelling's vision of this same end facilitates the crisis of reason which opens unto revelation, and so is akin to the vision which carries Aquinas beyond Aristotle, albeit in Schelling's post‐Spinozist mode of thought. (shrink)

Antithetical desires displayed throughout Kierkegaard’s authorship indicate the disjunctive assumption that the individual exists either in a state of increasing autonomy, expressed negatively as striving for freedom from divine constraint, or in a state of self-annihilating submission, expressed positively in terms of kenotic unification. Proximity to the divine thereby entails forfeiture of individuality, contrary to the explicit aim of Kierkegaard’s authorial project, and aversion to materiality. This essay enunciates the conflict (I), traces the crescendo of loss that births the pseudonymous (...) authorship and ends in realized longing for death (II), and approaches a more holistic vision of psycho-spiritual development (III). (shrink)

Criticism of a moral theorizing that disparages common moral thought for violating presumed a priori principles. Argues for questioning alleged principles.

The ontological paradigms of Schelling and the late Merleau-Ponty bear striking resemblances to Spinoza’s ontology. Both were developed in response to transcendental models of a Cartesian mold, resisting tendencies to exalt the human ego to the neglect or the detriment of the more-than-human world. As such, thinkers with environmental concerns have sought to derive favorable ethical prescriptions on their basis. We begin by discerning a deadlock between two such thinkers: Ted Toadvine and Sean McGrath. With ecological responsibility in mind, both (...) actually resist Spinozist reduction of the human being to the status of a mere mode among modes. But despite having the same general aim, they end up endorsing contrary practical conclusions. Our objective is to pinpoint the reasons behind this deadlock, indicative of two strands of post-Spinozist environmental thought which stand in tension, and to begin to propose an integrative way forward. The ethical weight afforded by Toadvine to the notion of resistance in the work of the late Merleau-Ponty, namely nature’s resistance to harmonizing, unifying pretensions, invites inquiry into two Merleau-Pontean notions he does not address: the barbarian principle, and the proposal to “Do a Psychoanalysis of Nature.” We trace these to their origins in the works of Schelling’s middle period, arguing that the Schellingian location of resistance in Spirit’s dark ground—alternately conceived as primordial Dionysiac madness, bottled-up within the substratum of consciousness—lends to an understanding of the human, and human responsibility, that harbors favorable implications for environmental ethics. (shrink)

A resolution to the Russell Paradox is presented that is similar to Russell's “theory of types” method but is instead based on the definition of why a thing exists as described in previous work by this author. In that work, it was proposed that a thing exists if it is a grouping tying "stuff" together into a new unit whole. In tying stuff together, this grouping defines what is contained within the new existent entity. A corollary is that a thing, (...) such as a set, does not exist until after the stuff is tied together, or said another way, until what is contained within is completely defined. A second corollary is that after a grouping defining what is contained within is present and the thing exists, if one then alters what is tied together (e.g., alters what is contained within), the first existent entity is destroyed and a different existent entity is created. A third corollary is that a thing exists only where and when its grouping exists. Based on this, the Russell Paradox's set R of all sets that aren't members of themselves does not even exist until after the list of the elements it contains (e.g. the list of all sets that aren't members of themselves) is defined. Once this list of elements is completely defined, R then springs into existence. Therefore, because it doesn't exist until after its list of elements is defined, R obviously can't be in this list of elements and, thus, cannot be a member of itself; so, the paradox is resolved. This same type of reasoning is then applied to Godel's first Incompleteness Theorem. Briefly, while writing a Godel Sentence, one makes reference to a future, not yet completed and not yet existent sentence, G, that claims its unprovability. However, only once the sentence is finished does it become a new unit whole and existent entity called sentence G. If one then goes back in and replaces the reference to the future sentence with the future sentence itself, a totally different sentence, G1, is created. This new sentence G1 does not assert its unprovability. An objection might be that all the possibly infinite number of possible G-type sentences or their corresponding Godel numbers already exist somehow, so one doesn't have to worry about references to future sentences and springing into existence. But, if so, where do they exist? If they exist in a Platonic realm, where is this realm? If they exist pre-formed in the mind, this would seem to require a possibly infinite-sized brain to hold all these sentences. This is not the case. What does exist in the mind is the system for creating G-type sentences and their corresponding numbers. This mental system for making a G-type sentence is not the same as the G-type sentence itself just as an assembly line is not the same as a finished car. In conclusion, a new resolution of the Russell Paradox and some issues with proofs of Godel's First Incompleteness Theorem are described. (shrink)

This text presents a few preliminary results of research currently being conducted at the Université de Sherbrooke’s Research Institute on Educational Practices. The study seeks to understand how situations presented in teacher education can support the functioning and success of trainee teachers’ professional learning. The article’s aim is to identify the points of convergence between situations of professional activity, situations of professional learning, and training situations. The text will attempt to analyze the role that can be played by certain training (...) structures that seek to support a professionalization process that we define in terms of a general aim: the construction of professional knowledge. The originality of this research lies in that it draws on the work of Gaston Bachelard to develop a theoretical frame enabling a reading and interpretation of the results. Ce texte présente quelques résultats préliminaires d’une recherche menée présentement à l’Institut de recherche sur les pratiques éducatives de l’Université de Sherbrooke. Cette recherche vise à comprendre comment les situations présentes dans la formation à l’enseignement peuvent soutenir le fonctionnement et la réussite de l’apprentissage professionnel des enseignants en formation. Nous cherchons à identifier les points de rencontre entre les situations d’activité professionnelle, les situations d’apprentissage professionnel et les situations de formation. Nous tenterons d’analyser le rôle que peuvent jouer certains dispositifs visant à soutenir un processus de professionnalisation que nous définissons au regard d’une finalité : la construction de savoirs professionnels. L’originalité de cette recherche est la convocation des travaux de Gaston Bachelard pour élaborer le cadre théorique permettant la lecture et l’interprétation des résultats. (shrink)

Our culture is conflicted about morally judging and condemning. We can't avoid it altogether, yet many layfolk today are loathe to do it for reasons neither they nor philosophers well understand. Their resistance is often confused (by themselves and by theorists) with some species of antiobjectivism. But unlike a nonobjectivist, most people think that (a) for us to judge and condemn is generally (objectively) morally wrong , yet (b) for God to do so is (objectively) proper, and (c) so too (...) for certain persons in certain relations (e.g., self-condemnation, parental child rearing.) Certainly, religious (e.g., Christian) critics of judging and condemning without doubting the objective truth of their tradition's core moral teachings. Most puzzling is that (a) merely judging and condemning in one's heart may be improper, and (b) someone else with no more evidence or expertise might properly judge and condemn the same action. The answer is in condemning's complex structure of presuppostions. Condemning and judging are acts, and attitudes initiated by the act. Condemnation is motivated by two judgments presumed to justify it, a criticism of a target, and a judgment that the criticism justifies some negative response toward the target. Unlike nonpunitive penalties, punishments are motivated and explained by condemnation. Condemnation is an act of a hostile will, wishing some evil for its target, not (just) as a means to some good. Its root is in damning, an act akin to cursing. It declares a degraded status. The hostility makes it harder to justify condemnation than criticism, and punishment than nonpunitive penalties. Condemning claims objectivity and authority. It involves reflexive evaluation, regarding itself justified, approving its hostile feelings toward the target. Condemners presume themselves entitled to sit in judgment, pass judgment, and cast the condemned down. Those presumptions inhere in sitting in judgment, assuming jurisdiction. Unlike mathematical or scientific judgments, passing moral judgment seems to be a political act subject to extraepistemic constraints. "Who are you to judge?" may properly challenge your right to pass judgment. (shrink)

Between Schelling’s Über Dante in philosophischer Beziehung (1803) and the Dantean drafts of die Weltalter (1811-1815) stand the transitional texts of his middle period, the Philosophie und Religion (1804) and Freiheitsschrift (1809). His short essay on Dante contrasts an ancient conception of the closed cosmos with the modern universe as dynamic and expanding, then claims to extract from the Divine Comedy its eternal, threefold form. This article considers these schemata as they relate to the Philosophie und Religion and the Freiheitsschrift, (...) disclosing an enduring Dantean influence which first predicts, then persists throughout this stage of Schelling’s philosophical development. (shrink)

Merleau-Ponty suggests in his Nature lectures that myth provides the best way into thinking the relation of strange kinship between humanity and animality. He goes on to refigure Husserl’s paradigm of the two hands touching to extend beyond merely human-to-human relations, invoking in the process the myth of Narcissus. By carefully examining Merleau-Ponty’s late refiguration of that paradigm, alongside the revised conception of narcissism that it helps him to develop, we find that while human-animal empathy is made possible by a (...) ground of intercorporeal kinship, human-animal estrangement makes possible the emergence of an ethical relation to other animals, contingent upon the sublimation of animal desire. Holding human-animal kinship and estrangement in tension reveals a nascent ideal present implicitly in the early stages of childhood development: a vision of the possibility of interspecies harmony, rooted in the bodily reciprocity that drives the process of self-maturation. (shrink)

Friedrich Nietzsche and Albert Schweitzer end up defending radically similar, yet critically opposed conclusions about the human animal and its place in nature, particularly with regard to the ethical awareness that does or does not follow from this situatedness. Arthur Schopenhauer’s notion of the will accounts for their similar foundational assumptions. But what accounts for the fact that their shared desire to affirm the will to life leads to fundamentally opposed ethical conclusions? What keeps Schweitzer’s ascetic ethic of reverence for (...) life from evolving into Nietzsche’s anti-ascetic vision of a second innocence beyond good and evil? We argue that situating the notion of reverence for life within an environmental virtue ethics, as one environmental virtue among many, aiming at ecological conversion, better articulates and motivates the disposition demanded by the ethics of reverence for life. (shrink)

The Greek constructions of Zoroaster relate to the historical Zoroaster and to the Zoroaster of the Zoroastrian faith in one respect only. The Greeks knew that Zoroaster was the “prophet,” in the sense of the human founder, of the national Persian religion of their times. That, of course, is a cardinal fact, but it is one fact only. For the rest, the Greek Zoroasters — for there were many — were fantasies of their own imaginations. Since the Greeks were a (...) curious and inventive people, these multiple Zoroasters are interesting creations in their own right. Of more importance, they are elements in the “West’s” construction — or misconstruction — of a major “oriental” religion. -/- . (shrink)

A phenomenological exploration of the meta-physics of categories, relations, and signs as encountered in physics and the natural sciences.

According to theological fictionalism, God has the same status as a fictional character in a novel or a movie. Such a claim has been defended by Robin Le Poidevin on the basis of Kendall Walton’s theory of make believe. But it is not only a philosophical esoteric account of religious beliefs, it is now an exoteric view, sometimes accepted by "believers" themselves, and so could even be considered a postmodern heresy. But theological fictionalism does not work: faith is real assent (...) and not make believe; belief is different from acceptance; belief and faith are dispositional, but make believe seems to presuppose an account of beliefs as occurrent states; we cannot anymore imagine at will than we can believe at will. (shrink)

As boundaries between domesticity and the undomesticated increasingly blur for cohabitants of Vancouver Island, home to North America’s densest cougar population, predatorial problems become more and more pressing. Rosemary-Claire Collard responds on a pragmatic plane, arguing that the encounter between human and cougar is only ever destructive, that contact results in death and almost always for the cougar. Advocating for vigilance in policing boundaries separating cougar from civilization, therefore, she looks to Foucault’s analysis of modern biopower in the first volume (...) of his History of Sexuality for support in favor of a more contemporary notion of biosecurity. In response to Collard’s arguments, concerned with ethical conclusions drawn on the basis of her policy-based proposal, I challenge the prohibition she places on encounter. In the first section, “Becoming Killable,” I address her use of Donna Haraway’s phraseology, and in the second section, “Biological Dangers,” I scrutinize her reading of Foucault, arguing that the appeals she makes distort the mode of argumentation at work for each thinker. The final section, “Facing Cougar, Facing Death,” advocates further ethical possibilities generated on the basis of Foucault’s correlation between overcoming the fear of death and resisting abuses of power with respect to others. My contention is that our transgressing boundaries constructed to separate humanity from the inhumane curtails tendencies toward the marginalization and subjugation of those animal others whose very existence brings us face to face with the fact of our own mortality. (shrink)

In this paper Animalism is analysed. It will be argued that Animalism is correct in claiming (i) that being of a certain sort of animal S is a fundamental individuative substance sortal concept (animal of the species Homo Sapiens), (ii) that this implies that Animalism is correct in claiming that persons such as us are, by necessity, human beings, (iii) that remaining the same animal is a necessary condition for our identity over time. Contrary to Animalism it will be argued (...) that this does not imply that person should be understood as a phased sortal concept. It will be argued that Animalism rests upon a prior conception of person, and that this implies that person must be understood as a basic substance sortal concept through which we have to individuate ourselves and others. It is further argued that this, together with the insights of Animalism, implies that persons, by necessity, are beings of a biological nature. (shrink)