Many philosophical theories of self-knowledge can be understood as attempts to explain why self-ascriptions enjoy a certain kind of authority that other-ascriptions lack (the Authority Thesis). The aim of this paper is not to expand the stock of existing explanations but to ask whether the Authority Thesis can be adequately specified. To this end, I identify three requirements that must be met by any satisfactory specification. I conclude that the search for an adequate specification of the Authority Thesis leads to (...) a dilemma: it either yields an interpretation under which the thesis is philosophically interesting but false, or it produces an interpretation under which the thesis is actually true but of minor philosophical interest. (shrink)

Abstract: Brentano’s conception of scientific philosophy had a strong influence on his students and on the intellectual atmosphere of Vienna in the late nineteenth century. The aim of this article is to expose Brentano’s conception and to contrast his views with that of two traditions he is said to have considerably influenced: phenomenology and analytic philosophy. I will shed light on the question of how and to what extent Brentano’s conception of philosophy as a rigorous science has had an impact (...) on these two traditions. The discussion will show that both took their liberties in the interpretation of the thesis, a move that allowed them to liberate themselves from Brentano’s inheritance and to fully develop their own philosophical positions. (shrink)

Hume's notion of conception is closer to Reid's than Reid realizes and may lie behind Hume's charge in the letter to Hugh Blair (1762) that Reid's philosophy "leads us back to innate ideas".

In this article I argue that the strong fascination that Wittgenstein has had for artists cannot be explained primarily by the content of his work, and in particular not by his sporadic observation on aesthetics, but rather by stylistic features of his work formal aspects of his writing. Edoardo Paolozzi’s testimony shows that artists often had a feeling of acquaintance or familiarity with the philosopher, which I think is due to stylistic features of his work, such as the colloquial tone (...) in which Wittgenstein shares his observation with the reader, but also the lack of long-winded arguments or explanations. In the concluding part I suggest that we can read Wittgenstein’s artworks of a specific kind: as philosophical works of art. (shrink)

Complex problem solving (CPS) and related topics such as dynamic decision-making (DDM) and complex dynamic control (CDC) represent multifaceted psychological phenomena. In a broad sense, CPS encompasses learning, decision-making, and acting in complex and dynamic situations. Moreover, solutions to problems that people face in such situations are often generated in teams or groups. In turn, this adds another layer of complexity to the situation itself because of the emerging issues that arise from the social dynamics of group interactions. This framing (...) of CPS means that it is not a single construct that can be measured by using a particular type of CPS task (e.g. minimal complex system tests), which is a view taken by the psychometric community. The proposed approach taken here is that because CPS is multifaceted, multiple approaches need to be taken to fully capture and understand what it is and how the different cognitive processes associated with it complement each other. (shrink)

As against the view represented here by Peter Hacker and John Canfield, I urge that the philosophies of Quine and Wittgenstein can be reconciled. Both replace the orthodox view of language as resting on reference: Quine with the notion of linguistic disposition, Wittgenstein with the notions of grammar and forms of life. I argue that Wittgenstein's insistence, in the rule-following discussion, that at bottom these are matters of practice, of ‘what we do’, is not only compatible in a rough sort (...) of way with Quine's outlook, but is very close to Quine's naturalistic view of language. And I argue that the likely objections to this can on the one hand be explained away as Quine's having been interested in a very narrow slice of language in comparison with Wittgenstein, and on the other by a failure to take into account later developments in Quine’s views. (shrink)

The paper argues that Gareth Evans’ argument for transparent self-knowledge is based on a conflation of doxastic transparency with ascriptive transparency. Doxastic transparency means that belief about one’s own doxastic state, e.g., the belief that one thinks that it will rain, can be warranted by ordinary empirical observation, e.g., of the weather. In contrast, ascriptive transparency says that self-ascriptions of belief, e.g., “I believe it will rain”, can be warranted by such observation. We first show that the thesis of doxastic (...) transparency is ill-motivated and then offer a non-epistemic interpretation of ascriptive transparency by reference to the theory of explicit expressive acts: “I think it will rain” requires attendance to the weather because the utterance expresses a belief about the weather, not about ourselves. This will allow us to avoid what is often called “the puzzle of transparent self-knowledge” while remaining faithful to Evans’ linguistic observations. (shrink)

The central idea of this essay is that philosophical thinking revolves around aporetic clusters, i.e., sets of individually plausible, but collectively inconsistent propositions. The task of philosophy is to dissolve such clusters, either by showing that the propositions in question, contrary to first impression, are compatible with each other, or by showing that it is permissible to abandon at least one of the propositions involved. This view of philosophical problems not only provides a very good description of well-understood philosophizing, but (...) is also better suited than others to explain some seemingly strange characteristics of philosophy, most notably its armchair character, the large variety of incommensurable doctrines by which it is characterized, and its concern with its own history. (shrink)

According to the transparency approach, achievement of self-knowledge is a two-stage process: first, the subject arrives at the judgment ‘p’; second, the subject proceeds to the judgment ‘I believe that p.’ The puzzle of transparency is to understand why the transition from the first to the second judgment is rationally permissible. After revisiting the debate between Byrne and Boyle on this matter, I present a novel solution according to which the transition is rationally permissible in virtue of a justifying argument (...) that begins from a premise referring to the mental utterance that is emitted in the course of judging ‘p.’. (shrink)

Our senses provide us with information about the world, but what exactly do they tell us? I argue that in order to optimally respond to sensory stimulations, an agent’s doxastic space may have an extra, “imaginary” dimension of possibility; perceptual experiences confer certainty on propositions in this dimension. To some extent, the resulting picture vindicates the old-fashioned empiricist idea that all empirical knowledge is based on a solid foundation of sense-datum propositions, but it avoids most of the problems traditionally associated (...) with that idea. The proposal might also explain why experiences appear to have a non-physical phenomenal character, even if the world is entirely physical. (shrink)

Traditional theism says that the goodness of everything comes from God. Moreover, the goodness of something intrinsically valuable can only come from what has it. Many conclude from these two claims that no creatures have intrinsic value if traditional theism is true. I argue that the exemplarist theory of the divine ideas gives the theist a way out. According to exemplarism, God creates everything according to ideas that are about himself, and so everything resembles God. Since God is wholly good (...) in every way, and since ethical supervenience is true, it follows that creatures have intrinsic value. (shrink)

The De hebdomadibus (DH) of Boethius presents a problem with the idea that ordinary finite substances are good and then proposes a solution to the problem. Careful reconstruction of Boethius’ arguments reveals that his solution relies on an account of finite goodness that he does not make explicit. Moreover, accounts of finite goodness that commentators have supplied to the DH should be rejected. Instead, the account of finite goodness given in book III of the Consolatio successfully resolves the problem raised (...) in the DH. (shrink)

This article aims to show that Williamson's anti-luminosity argument does not succeed if we presuppose a constitutive connection between the phenomenal and the doxastic. In contrast to other luminists, however, my strategy is not to critically focus on the refined safety condition in terms of degrees of confidence that anti-luminists typically use in this context. Instead, I will argue that, given a certain conception of what Chalmers calls ‘direct phenomenal concepts,’ luminosity is guaranteed even if the refined safety condition in (...) terms of degrees of confidence is taken for granted. (shrink)

This book explores a universal question of human social order: Under what circumstances and to what extent is the individual to be held morally responsible for collective events? This question reaches far beyond the intentions and actions of a particular business enterprise, state or a similar large-scale collective. The philosopher Wolfgang Sohst (Berlin, Germany) investigates the subject with unprecedented thoroughness, covering the whole range of contemporary discussion on this subject. He provides a detailed analysis of the functions of individual (...) members in such a collective, the structural prerequisites for them to be held responsible for acts which they have not directly committed themselves and the transmission of responsibility even to successor generations of the perpetrators collective. -/- Table of contents: -/- Introduction 1 Actors and Moral Action 1.1 On the concepts of actors and action 1.2 The simultaneous emergence of actor and action 1.3 The difference between a unit of event and a unit of action 1.4 The difference between legal and moral responsible action -/- 2 The Continuum Between Individual and Corporate Actor 2.1 The relationship between a single human actor and a corporate actor 2.1.1 The primary responsibility of the individual actor and the ontological status of the collective 2.1.2 Additional arguments for putting collective responsibility onto the individual actor 2.2 The levels within structural consolidation 2.3 A different schematic view: Community, Society, State 2.4 Direct vs. organized sociality 2.5 Conflicts of application in assigning collective responsibility -/- 3 Individual and Collective Actions 3.1 A better form of social reductionism 3.2 Corporate bodies as a bundle of agency relationships 3.3 The horizon of view for collective social phenomena -/- 4 The Corporate Entity as a Moral Subject 4.1 Are corporate actors also morally responsible? 4.2 Corporate bodies as norm subjects -/- 5 Possible criteria for the moral qualification of collective action 5.1 Membership in a group 5.2 Success of an action 5.3 Shared intentionality or purpose, common interests and common consciousness 5.4 Social relationships between actors as a condition of collective action 5.5 Subjective and factual feelings of collective responsibility 5.6 The community of shared values 5.7 Social identity 5.8 Origin and ethnic belonging 5.9 No equality in injustice -/- 6 Norm-based and Purpose-oriented Organization 6.1 No collective responsibility without inner organization 6.2 Collective shame as an indication of collective responsibility 6.3 Individual responsibility for collective norms 6.4 The collective organization as an independent unit of purpose for the collective 6.4.1 The actualistic perspective 6.4.2 Structural persistence 6.4.3 Possible counter-examples of structural persistence 6.5 The other side of collective responsibility 6.6 Interim Result -/- 7 Moral Responsibility of the Individual from an International Perspective -/- 8 Social Norms and Our Responsibility for their Fulfillment 8.1 Norm dimensions 8.2 The overarching importance of norm ranking in assigning collective moral responsibility 8.3 Private and public norms 8.4 Subjective ‘ought’ and personal responsibility 8.5 The obligation to morally acceptable and coherent behavior -/- 9 The Difference between Culpability and Responsibility 10 The Temporal Horizon of Collective Moral Responsibility Index Bibliography. (shrink)

Narrativity is basically linked to the dynamics of the events and actions which are told and it depends on the pragmatic context, mainly on the narrator and his audience, i.e. on the discursive setting. These dynamics ask for an adequate theoretical frame, e.g. in the format of dynamical system theory or vector analysis. Furthermore, narrativity can be manifested in different modalities. We shall present some specimens of analysis in the linguistic modality (spontaneous oral tales, folktales), in the visual modality (painting (...) by Leonardo da Vinci, action movie in the series of Bond films), and in the musical modality (Blues music). The static analyses in the tradition of structuralism are replaced by morphodynamic schemes, by gesture and glance vectors, paths of pursuit and scenarios of conflict in action movies and eventually by harmonic sequences in the Blues. In this dynamic perspective, the notion of narrativity gains a different profile and it is freed from the preference for linguistic or logical categories. (shrink)

Does trust play a significant role in the appreciation of art? If so, how does it operate? We argue that it does, and that the mechanics of trust operate both at a general and a particular level. After outlining the general notion of ‘art-trust’—the notion sketched is consistent with most notions of trust on the market—and considering certain objections to the model proposed, we consider specific examples to show in some detail that the experience of works of art, and the (...) attribution of art-relevant properties or characterisations to works of art, very often involves the notion of trust; in such cases—perhaps most or even, implicitly, all—the question ‘Do I trust the artist (or art-maker)?’, is inescapable. (shrink)

In the past 60 years or so, the philosophical subject of artistic expression has generally been handled as an inquiry into the artistic expression of emotion. In my view this has led to a distortion of the relevant territory, to the artistic expression of feeling’s too often being overlooked. I explicate the emotion-feeling distinction in modern terms, and urge that the expression of feeling is too central to be waived off as outside the proper philosophical subject of artistic expression. Restricting (...) the discussion to the art of painting, I sketch a partial psychological model for the exrtistic expression of feelipression of feeling. Although the feeling-emotion contrast is seldom made clear in their writings, I stress that many, or even most of the eminent pre-1960’s voices in aesthetics and art criticism—Croce, Dewey, Langer, Bosanquet, Berenson and others—would more or less agree that feeling is no less important for expression than emotion, and indeed can be interpreted as anticipating many points that I set forth. (shrink)

This paper aims to support my (2018) skeptical position on the possibility of a correct and philosophically significant specification of first-person authority. For this purpose, I critically examine the proposals presented by Doyle (2021) and Winokur (2022) in response to my position and argue that while these proposals contain some ingenious ideas, they ultimately fall short of providing correct and philosophically significant specifications. Ultimately, the search for an adequate specification of first-person authority remains unresolved.

The Genuine Process Logic described here (abbreviation: GPL) places the object-bound process itself at the center of formalism. It should be suitable for everyday use, i.e. it is not primarily intended for the formalization of computer programs, but instead, as a counter-conception to the classical state logics. The new and central operator of the GPL is an action symbol replacing the classical state symbols, e.g. of equivalence or identity. The complete renunciation of object-language state expressions also results in a completely (...) new metalinguistic framework, both regarding the axioms and the expressive possibilities of this system. A mixture with state logical terms is readily possible. (shrink)

"Self-knowledge" refers to the knowledge a person has about their current mental states. Philosophically, this type of knowledge is intriguing because it appears to be acquired not only through a distinctive process, differing from other forms of empirical knowledge acquisition, but also in a particularly reliable manner. Thus, when I articulate my self-knowledge, I seem to speak with a unique first-person authority. My listeners appear to attribute greater weight to what I say about my own mental states than to what (...) others say about them. As is often the case in philosophical debates, nearly every aspect of this topic is contentious: not only what constitutes the best explanation for the distinctive features of self-knowledge but also whether self-knowledge actually possesses these features at all. This article provides an overview of the most important points of contention. (shrink)

Every domain-specific ontology must use as a framework some upper-level ontology which describes the most general, domain-independent categories of reality. In the present paper we sketch a new type of upper-level ontology, which is intended to be the basis of a knowledge modelling language GOL (for: 'General Ontological Language'). It turns out that the upper- level ontology underlying standard modelling languages such as KIF, F-Logic and CycL is restricted to the ontology of sets. Set theory has considerable mathematical power and (...) great flexibility as a framework for modelling different sorts of structures. At the same time it has the disadvantage that sets are abstract entities (entities existing outside the realm of time, space and causality), and thus a set-theoretical framework should be supplemented by some other machinery if it is to support applications in the ripe, messy world of concrete objects. In the present paper we partition the entities of the real world into sets and urelements, and then we introduce several new ontological relations between these urelements. In contrast to standard modelling and representation formalisms, the concepts of GOL provide a machinery for representing and analysing such ontologically basic relations. (shrink)

The present essay seeks, by way of the Austrian example, to make a contribution to what might be called the philosophy of the supranational state. More specifically, we shall attempt to use certain ideas on the philosophy of Gestalten as a basis for understanding some aspects of that political and cultural phenomenon which was variously called the Austrian Empire, the Habsburg Empire, the Danube Monarchy or Kakanien.

We argue that Wittgenstein’s philosophical perspective on Gödel’s most famous theorem is even more radical than has commonly been assumed. Wittgenstein shows in detail that there is no way that the Gödelian construct of a string of signs could be assigned a useful function within (ordinary) mathematics. — The focus is on Appendix III to Part I of Remarks on the Foundations of Mathematics. The present reading highlights the exceptional importance of this particular set of remarks and, more specifically, emphasises (...) its refined composition and rigorous internal structure. (shrink)

When people want to identify the causes of an event, assign credit or blame, or learn from their mistakes, they often reflect on how things could have gone differently. In this kind of reasoning, one considers a counterfactual world in which some events are different from their real-world counterparts and considers what else would have changed. Researchers have recently proposed several probabilistic models that aim to capture how people do (or should) reason about counterfactuals. We present a new model and (...) show that it accounts better for human inferences than several alternative models. Our model builds on the work of Pearl (2000), and extends his approach in a way that accommodates backtracking inferences and that acknowledges the difference between counterfactual interventions and counterfactual observations. We present six new experiments and analyze data from four experiments carried out by Rips (2010), and the results suggest that the new model provides an accurate account of both mean human judgments and the judgments of individuals. (shrink)

Human individuality is something that is taken for granted in our time. In fact, it has arisen anthropologically over long periods of time. Man is originally a collective being who has no identity outside of his collective - not least because nobody asks him about it. The text provides a) a psychoanalytically inspired hypothesis as to how an idea of the ego as an individual could actually come about and b) a subsequent, further hypothesis that this idea of the individual (...) has radically changed with the onset of the modern age. (shrink)

Abstract (German) Dieses Buch faßt meine Forschungen zur Semiotik Giordano Brunos und zu deren Grundlagen in der Kosmologie und in der Gedächtnistheorie zusammen, wobei sowohl die Heterogenität als auch der Universalität des Denkers den Charakter dieses Buches geprägt haben. Es wird kein glattes Bild seiner Person oder seines Werkes angeboten, kein bejahender Jubel über eine epochale Leistung; wichtiger war mir die bis ins Detail gehende, manchmal mühselige Interpretation seiner Systementwürfe, wobei ich versucht habe, auch deren formales und technisches Niveau deutlich (...) zu machen. Nicht seine Weltanschauung soll dargestellt werden, sondern sein Versuch, eine Vielfalt von Detaillösungen in eine wohlproportionierte, wenn auch ins Unendliche reichende Wissensarchitektur zu integrieren. Als Startsignal mag folgende Frage dienen: Inwiefern ist Giordano Bruno Semiotiker? Der Philosoph Bruno wird von Jacobi als Beispiel spinozistischer Tendenzen wieder ins Gespräch gebracht; später wird er für die spekulative Naturphilosophie, die aus Kants Schatten heraustritt, z.B. für Schelling und Hegel, interessant, und schließlich wird er als Märtyrer der Freiheit von den Antiklerikalen im Risorgimento hochgehoben. Der Heroenkult um die „Kopernikanische Wende" weiß mit Bruno nichts anzufangen, er ist kein Naturwissenschaftler, wie man ihn sich im 20 . Jh . wünscht. Von Yates ( 1964 ) wird er als Hermetiker und Ahnherr der Rosenkreuzer entdeckt, und plötzlich soll er auch noch ein Semiotiker sein ? Die Etikette „Semiotiker" ist allerdings weniger riskant als jene früher an Bruno herangetragenen. Bruno ist Philosoph, in einem allgemeinen Sinn , insofern er alle wesentlichen Aspekte: metaphysische, natur philosophische, ethische, semiotische, poetologische zum Entwurf eines möglichst kohärenten Bildes vereint, und er ist ein Renaissance-Philosoph, d .h. das antike Erbe, besonders jenes in den orientalischen Tiefen der Kulturgeschichte (Ägypten und Chaldäer) ist sein Ausgangspunkt. Selbst den Entwurf des Copernicus versteht Bruno in erster Linie als eine Wiederentdeckung antiker Einsichten. Es gibt jedoch in Brunos Schaffen einen roten Faden: die Architektur unseres Wissens, das Gedächtnis der Kultur- und Wissensgemeinschaft und natürlich desjenigen, der wie Bruno dieses Wissen zu einer Synthese vereinigen will . Seine Philosophie versucht, wie jede große Philosophie, alles, was wir wissen und was wir daraus an weiterem impliziten Wissen erschließen können, in einer Einheit zu denken, und diese Einheit ist notwendigerweise nur als Zeichensystem (begrifflich, argumentativ, bildhaft, als imaginierte Welt) zu realisieren. -/- Abstract (English) This book summarizes my research on Giordano Bruno's semiotics and its foundations in cosmology and memory theory, whereby both the heterogeneity and the universality of the thinker have shaped the character of this book. No smooth picture of his person or his work is offered, no affirmative jubilation over an epochal achievement; What was more important to me was the sometimes laborious interpretation of his system designs, which went down to the last detail, and I also tried to make their formal and technical level clear. It is not his worldview that should be presented but his attempt to integrate various detailed solutions into a well-proportioned, albeit infinitely reaching, architecture of knowledge. The following question may serve as a starting signal: To what extent is Giordano Bruno a semiotician? Jacobi brings up the philosopher Bruno again as an example of Spinozist tendencies; later, he becomes important for the speculative natural philosophy emerging from Kant's shadow, e.g., for Schelling and Hegel. He is finally extolled as a martyr of freedom by the anticlericals in the Risorgimento. The hero cult around the "Copernican turn" does not know what to do with Bruno; he is not a natural scientist as one would wish in the 20th century. Yates (1964) discovered him as a hermetic, even an ancestor of the Rosicrucians. The etiquette "semiotic" is certainly less risky than the associations that Bruno used to have. Bruno is a philosopher, in a general sense, in that he combines all the essential aspects: metaphysical, natural philosophical, ethical, semiotic, poetological to project a picture that is as coherent as possible, and he is a Renaissance philosopher, i .e . the ancient heritage, especially that in the oriental depths of cultural history (Egypt and Chaldeans) is his starting point. Bruno sees even the draft of Copernicus primarily as a rediscovery of ancient insights. However, there is a common thread in Bruno's work: the architecture of our knowledge, the memory of the cultural and knowledge community and, of course, of those who, like Bruno, want to unite this knowledge into a synthesis. His philosophy, like every great philosophy, tries to think of everything that we know and what we can deduce from it as further implicit knowledge as a unit, and this unit is necessarily only available as a system of signs (conceptual, argumentative, pictorial, as an imagined world). to realize. (shrink)

The contemporary debate in the philosophy of literature is strongly shaped by the anticognitivist challenge, according to which works of literary fiction (that contain propositions that are neither literally true nor affirmed by the author) cannot impart (relevant) knowledge to the readers or enrich their worldly understanding. Anti-cognitivists appreciate works of literary fiction for their aesthetic values and so risk to reduce them to mere ornaments that are entertaining, but eventually useless. Many philosophers have reacted to this challenge by pointing (...) at ways in which works of literary fiction can be informative even though they lack worldly reference: it has been argued, for example, that works of fictions are thought experiments; that they add not to our theoretical knowledge, but to our know-how or to our phenomenal knowledge; or that that they help readers to understand the perspectives of others. A stubborn defense of literary cognitivism, however, risks to collapse into an instrumental understanding of literature. In my paper I suggest that both sides in the debate focus too narrowly on semantic features of the works in question that is tied to what I will call the “referential picture” of language. A shift perspective is needed: for one, we ought to fully appreciate that the term “literature” does not refer to a homogeneous phenomenon, but rather to a very heterogeneous and multifarious set of works that are read by many different readers for many different reasons in many different ways. Second, we need to understand that these works have in common much more than the semantic peculiarity of lacking worldly reference: they are a unique means of communication between authors and readers – and in particular the role of the latter is often neglected in contemporary debate. These two points should help us to get a more comprehensive understanding of the practice of literature and the vast range of values we can find works of literary fiction – and the interplay between them. (shrink)

The creation of new institutions and the initiation of new forms of behaviour cannot be explained only on the basis of constitutive rules – they also require a broader commitment of individuals who participate in social practices and, thus, to become members of a community. In this paper, I argue that the received conception of constitutive rules shows a problematic intellectualistic bias that becomes particularly manifest in three assumptions: (i) constitutive rules have a logical form, (ii) constitutive rules have no (...) normative force, and (iii) rules are essentially tied to a sanctioning authority. I discuss these three claims in light of real-life examples. The goal of this discussion is to show that the normative force of constitutive rules is based on the shared commitment of participants who engage in the relevant practices. The inner cohesion and the persistence in time of these practices is possible only because participants continuously calibrate their own forms of behaviour to that of the other members of the community, which underscores the social dimension of constitution. (shrink)

All statements describing physical reality are derived through interpretation of measurement results that requires a theory of the measuring instruments used to make the measurements. The ultimate measuring instrument is our body which displays its measurement results in our mind. Since a physical theory of our mind-body is unknown, the correct interpretation of its measurement results is unknown. The success of the physical sciences has led to a tendency to treat assumption in physics as indisputable facts. This tendency hampers the (...) development of new theories capable of addressing the foundations of mind. To show the possibility that false interpretations of experimental results have lead to equally false projections onto physical reality may have happened, the double slit experiment and special relativity experiments are examined in detail. I will show that strongly held a-priory beliefs characterizing measurement instruments have lead to unjustified but widely held concepts in physical theories. For example the assumption that material bodies have minds can change the interpretation of experiments to produce alternative physical theories. Since some material bodies have minds this paper calls for a review of the conscious observer’s role in the execution and interpretation of fundamental physics experiments in order to verify or challenge the basic beliefs adopted in standard physical theories. (shrink)

Kendall Walton’s account of make-believe takes the social dimension of imagination into account. In this paper I aim to extend this suggestion and argue that works of fiction allow for encounters with concrete (yet fictitious) persons with a distinct point of view and a discernible perspective. These encounters allow us to contrast the perspective(s) that emerge from the work with one’s own. I will then discuss two moments of the social dimension: imagining fictional scenarios is a social practice, a game (...) we play together and in which we encounter others. Both of these moments shed light on the central role of fiction for the social community in which it is embedded and show how engaging with works of fiction can contribute to the inner cohesion and to the persistence of the group. (shrink)

The aim of this paper is to take a fresh look at a discussion about the distinct existences argument that took place between David Armstrong and Frank Jackson more than fifty years ago. I will try to show that Armstrong’s argument can be successfully defended against Jackson’s objections (albeit at the price of certain concessions concerning Armstrong’s view on the meaning of psychological terms as well as his conception of universals). Focusing on two counterexamples that Jackson put forward against Hume’s (...) principle (which is central to Armstrong’s argument), I will argue that they are either compatible with Hume’s principle, or imply a false claim. I will also look at several other considerations that go against Hume’s principle, such as, for example, Kripke’s origin essentialism and counterexamples from aposteriori necessity. (shrink)

Since their formulation by Keith DeRose (1992), the so-called bank cases have played a major role in the discussion about whether knowledge depends on practical factors. According to the proponents of pragmatic encroachment, the proper conclusion to be drawn from the bank cases and similar examples is that knowledge of a proposition _p_ does not supervene on one’s evidence for or against _p_. In my view, this conclusion is ill-founded. The reason is that the bank cases and similar examples suffer (...) from an ambiguity concerning the known proposition — an ambiguity that has so far been overlooked. When this ambiguity is made explicit, it becomes clear that the conclusion does not follow. (shrink)

The ontology of marketing, particularly the question of what products and brands are, is still largely unexplored. The ontological status of brands hinges on their relationship with products. Idealists about brands see perceptual or cognitive acts of consumers grouped under the heading ‘brand awareness’ or ‘brand image’ as constitutive for the existence of brands so that, in their view, tools of the marketing mix can influence relevant mental dispositions and attitudes. Brand realists, on the other hand, reject the view of (...) brands as mere marks or names and interpret them as emergent products with properties that afford branding in the sense of Gibson’s ecological psychology. Brand strength is a function of the degree to which brands occupy defensible niches in product space. Branding as a process involves changing external or internal boundaries of products. Several arguments are proposed in favor of brand realism. The fragments of an ontology of marketing are developed in a broadly Aristotelian framework. Brand realism has significant implications for a new understanding of issues ranging from the effects of advertising to financial brand valuation, the nature of trademarks, and marketing strategy in general. It permits one to treat brand equity as a real phenomenon not dependent on associations, attitudinal states such as brand loyalty, or spurious constructs such as brand character or personality. (shrink)

Evolutionary theory usually neglects two variables: the changes induced in the environment by the evolving organism, and individual uniqueness in sexually reproducing species. In order to fuel its maintenance and reproduction, an organism must average a positive net energy balance vis-a-v}s its environment. It achieves this via aptations, which consist of information (i.e., the internalization of all that is predictable about the environment, including the machinery to take advantage of this information) and stored energy (to operate the machinery, including a (...) safety margin to deal with events that are unpredictable in principle). Taking advantage of a prediction, however, interferes with what has been predicted; each adaptation by the organism therefore changes its environmental target. Today's organism is adapted to yesterday's environment, and today's predator inherits yesterday's prey image. This paper attempts to show that, over evolutionary time, the persistence of this asymmetric, time-lagged relationship is owed increasingly to genetically unique individuals. Individual uniqueness as resulting from sexual reproduction is janusfaced. It endows an evolving population with both a forward-looking (promethean) and backward-looking (protean) feature. A population made up of genetically unique individuals is promethean (creative) in its ability to exploit non-homogeneous resources and respond serendipitously to environmental change via new genotypes; it is protean (elusive) in presenting a pursuer (predator or parasite) with a scattered target. Furthermore, because of the asymmetry between the winnowing of the target gene pool by the pursuer, and the genetic fixation in the pursuer of an outdated target image, the target keeps evolving away from the pursuer at a speed and in a direction that are a function of the pursuer's success. This mechanism ensures an evolutionary time lag be102 W. Sterrer tween pursuer and target, which explains escalation, the stability of asymmetric coevolutionary systems such as the life/dinner principle, and the pervasiveness of the Red Queen effect. Individuality thus both promotes and retards the speed of evolution. Having probably originated simultaneously with predation, sex-generated individuality is a self-accelerating evolutionary process that may account for much of today's organismic and environmental complexity. (shrink)

The present "philological commentary" is directed at those who have decided to take time for reading the original text, at least in an English translation. The first volume "Textual Criticism" is intended to meet the difficulties caused by the fact that our text editions are based on manuscripts separated from the original by more than a millennium.

With the third volume, it is invited to enter the intellectual environment of Aristotle. The most relevant sources are given in full (with English translation), so that the commentary is also a reader documenting the disputationes metaphysicae of the 4th century BC. For the undeniable contradictions in the Metaphysics, a new genetic explanation is offered.

Though since Werner Jaeger's famous Studien zur Entstehungsgeschichte der Metaphysik des Aristoteles of 1912 remarkable observations were made, the topic "Composition of the Metaphysics" almost disappeared from the agenda. As, however, neglect of this philological task results in either selective reading or anachronistic systematization, the author has resumed it, extending it to the internal structure of the singular books.

The question of the relationship between ontology and theology, the main problem of the interpretation in volume 3, is also the guiding question of our last volume. The history of metaphysics is a history of the efforts towards an outlook on the world and life, which are about the meaning and connection of fundamental concepts: being, life, intellect, unity, truth, goodness. From these, the concept of divinity is derived. As in the previous volumes, a rich material of original texts and (...) interpretations is spread out. (shrink)

In accordance with the contemporary state of the natural sciences, Wolfgang Sohst here presents an extended ontological model where the process is the first cosmological category, not objects. Her starts with very few primordial categories of becoming that even precede the fundamental concepts of physics and mathematics. Since Democritus, ie. for about 2,400 years, all cultures of European descent rest mainly on the presupposition that substances and their properties provide the inventory of our world. This, however, contradicts the formerly (...) and still today lively intuition (intellectually up to Heraclitus, again in Aristotle and only then resurgent with Hegel) that objects are not the dominating aspect of what we are living in. Rather, the basis of our cosmos is a world process as the result of the complementary relationship of particular objects and their mutual efficiencies. (shrink)

The existence of a Catholic Intellectual Tradition (CIT) is not a given, as arguments contra are in balance with arguments pro. An intellectual tradition consists of a style of thought and of a worldview, as its formal and material modes. The former defines the way knowledge is appropriated, processed, and passed on whereas the latter amounts to its applications to various regions of reality – God, man, morality, society, the Church, etc. A model of the CIT is proposed that consists (...) of principles differentiated by the degree of centrality they have in a topological structure. The paper asserts the existence of a CIT because a non-stipulative, non-trivial, and non-circular case can be made for it. (shrink)

The distinction of things in themselves and appearances is an integral part of Kant’s transcendental idealism, yet it has often been met with rather significant hostility. Moreover, what surely has not contributed to the popularity of this Kantian doctrine is that there are, or at least there appear to be, two distinct models, detectable in Kant’s texts, to account for this distinction. Most commonly, these two models are called the “two aspect view” on the one hand and the “two world (...) view” on the other, but it is possible that these labels themselves invite misunderstandings and obscure rather than clarify what Kant had in mind with his distinction. In this paper, I shall first briefly discuss how these two models could be described and labelled in a more suitable manner, namely as the “one composite entity view” and the “two separate objects view”. Subsequently, I will enquire which of the models is pertinent for Kant’s solution to the 3rd antinomy. I will try to show that although the two models appear to be incompatible, it is at least plausible to read Kant as using both of them in this crucial text of his oeuvre. Moreover, Kant’s strategy in solving the freedom problem on the basis of an indirectly realist account of the divine intellect provides the clue to understanding how these seemingly incompatible models can co-exist without forcing Kant into maintaining contradictory claims. (shrink)

The aim of this paper is to lay the groundwork for extending the idea of transparent introspection to wishes. First, I elucidate the notion of transparent introspection and highlight its advantages over rival accounts of self-knowledge. Then I pose several problems that seem to obstruct the extension of transparent introspection to wishes. In order to overcome these problems, I call into question the standard propositional attitude analysis of non-doxastic attitudes. My considerations lead to a non-orthodox account of attitudes in general (...) and wishes in particular in light of which the problems presented in Sect. 2 disappear. (shrink)

(For the English version, see below) Dieser Band schließt an die "Prozessontologie" von Wolfgang Sohst an. In vorliegenden Buch entwickelt er den Begriff der Emergenz auf der Grundlage einer Schichtenontologie. Kern dieser Theorie ist der Nachweis, dass die Struktur alles Gegebenen (also nicht nur des physischen Universums, sondern auch der irdischen Biosphäre und der aus ihr hervorgegangenen psychischen, sozialen und abstrakten Existenzformen) offen ist; es gibt keine absolute Entwicklungsgrenze der Weltstruktur. Alles Gegebene ist allerdings in Schichten gegliedert, beginnend mit (...) den protophysikalischen Weltzuständen über die quantenmechanische, die makrophysikalische und biologische Ebene bis hin zu den sozialen Strukturen menschlicher Wirklichkeit und den noch über sie hinausgehenden abstrakten Strukturen der reinen Symbolsysteme. -/- Der Begriff der Emergenz spielt hierin eine wichtige Rolle. Seine ideengeschichtliche Entwicklung seit den 1920er Jahren verlief allerdings unglücklich, weil von vornherein auf neue Einzelgegenstände und ihre Eigenschaften fixiert. Dabei ging sowohl die Prozesshaftigkeit der Welt verloren als auch die Einsicht, dass neue Strukturschichten der Welt nicht durch einzelne Gegenstände oder ihre Eigenschaften repräsentiert werden, sondern durch neue Gegenstands-, Zustands- und Prozesstypen. Dieser zunächst unauffällig erscheinende Unterschied zur traditionellen Emergenztheorie eröffnet vollkommen neue Zugänge und Verständnismöglichkeiten zur strukturellen Entwicklung des Weltganzen. (560 Seiten, Hardcover) -/- English version: This volume follows on from Wolfgang Sohst's "Process Ontology". In this book, he develops the concept of emergence on the basis of a layered ontology. The core of this theory is the proof that the structure of everything given (i.e. not only of the physical universe but also of the earthly biosphere and the mental, social and abstract forms of existence that emerged from it) is open; there is no absolute developmental limit of the world structure. However, everything given is divided into layers or strata, beginning with the proto-physical world states over the quantum-mechanical, the macrophysical, and biological level up to the social structures of human reality and the abstract structures of the pure symbol systems still going beyond them. -/- The concept of emergence plays an important role in this. However, its development in the history of ideas since the 1920s was unfortunate, because from the outset it was fixed on new individual objects and their properties. In the process, both the processuality of the world and the insight that new structural layers or strata of the world are not represented by individual objects or their properties, but by new types of objects, states, and processes, were lost. This differs from traditional emergence theory, which at first seems inconspicuous, and opens up entirely new approaches and ways of understanding the structural development of the world as a whole. (560 pages, hardcover). (shrink)

A brief introductory note to the special issue of the Journal of Philosophy on "Parts and Wholes", setting the background for the seven papers included in the rest of the issue (by K. Fine, H. Hudson, M. Johnston, K. Koslicki, C. Normore, P. M. Simons, and P. van Inwagen).