In this article, I explore an important difference between circumstantial luck on the one side and resultant and constitutive luck on the other. In section 1, I argue that, in circumstantial luck, the object of luck and the object of moral judgment are different even though, in resultant and constitutive luck, they are the same. In section 2, I explain that this difference (1) has the potential to undermine the regress argument for moral luck; (...) (2) makes viable the “selective moral luck” argument strategy (affirming some species of moral luck but denying others); and (3) has implications for the heritability of luck. (shrink)

Critics of luck egalitarianism have claimed that, far from providing a justification for the public insurance functions of a welfare state as its proponents claim, the view objectionably abandons those who are deemed responsible for their dire straits. This article considers seven arguments that can be made in response to this ‘abandonment objection’. Four of these arguments are found wanting, with a recurrent problem being their reliance on a dubious sufficientarian or quasi-sufficientarian commitment to provide a threshold of goods (...) unconditionally. Three arguments succeed, showing that luck egalitarians have good reasons for assisting ‘negligent victims’ on account of changes that may occur in an individual between the time of their choice and their subsequent disadvantage, bad option luck, and doubts about free will and responsibility. Luck egalitarianism is therefore shown to offer strong support for public insurance. (shrink)

I argue that certain kinds of luck can partially determine an agent’s praiseworthiness and blameworthiness. To make this view clearer, consider some examples. Two identical agents drive recklessly around a curb, and one but not the other kills a pedestrian. Two identical corrupt judges would freely take a bribe if one were offered. Only one judge is offered a bribe, and so only one judge takes a bribe. Put in terms of these examples, I argue that the killer driver (...) and bribe taker are more blameworthy than their counterparts. I offer three arguments for that view, and, in doing so, I exemplify a general way to advance the moral luck debate. First, I argue against an account of moral responsibility that implies that the judges are equally blameworthy. Second, I argue that the killer driver is more blameworthy than the merely reckless driver. Third, I locate an alternative sense in which the agents in each case pair are morally on par. (shrink)

The following seems to be a truism in modern day philosophy: No agent can have had other parents (IDENTITY). IDENTITY shows up in discussions of moral luck, parenting, gene editing, and population ethics. In this paper, I challenge IDENTITY. I do so by showing that the most plausible arguments that can be made in favor of IDENTITY do not withstand critical scrutiny. The paper is divided into four sections. In the first, I document the prevalence (...) of IDENTITY. In the second, I examine a defense of IDENTITY on the basis of genetic considerations. In the third, I examine a defense of IDENTITY that I call gamete essentialism. In the fourth, I return to genetic considerations to wrap up the paper. (shrink)

I argue that the phenomenon underlying Bernard Williams’ (1976) “agent-regret” is considerably broader than appreciated by Williams and others. Agent-regret— an anguished response that agents have for harms they have caused, even if faultlessly— I maintain, is a species of a more general response to harms that need not be one’s fault, but which nonetheless impact one’s practical identity in a special way. This broader genus includes as a species what I call “relation-regret”, a pained response to harm caused (...) by a person to whom one is intimately related, as a co-member of a group partly constitutive of one’s practical identity (e.g. one’s family). After providing an account of the moral psychology of relation-regret, I attend to its normative significance, proposing in particular that acceptance of relation-regret provides us with reasons for accepting a novel form of moral luck, namely associative luck: the luck of being vulnerable to responsibility-responses in virtue of one’s attachments to others, despite one’s personal faultlessness. (shrink)

One way to frame the problem of moral luck is as a contradiction in our ordinary ideas about moral responsibility. In the case of two identical reckless drivers where one kills a pedestrian and the other does not, we tend to intuit that they are and are not equally blameworthy. The Character Response sorts these intuitions in part by providing an account of moral responsibility: the drivers must be equally blameworthy, because they have identical character traits and people are (...) originally praiseworthy and blameworthy in virtue of, and only in virtue of, their character traits. After explicating two versions of the Character Response, I argue that they both involve implausible accounts of moral responsibility and fail to provide a good solution to the problem of moral luck. I close by noting how proponents of moral luck can preserve a kernel of truth from the Character Response to explain away the intuition that the drivers are equally blameworthy. (shrink)

Whether we are free agents or not and to what extent depends on factors such as the necessary conditions for free will and our definition of human agency and identity. The present article, apart from possible alternatives and the causality of the agent regarding his actions, addresses the element of inclination as a necessary condition for free will. Therefore, an analysis of these conditions determines that even though in some circumstances the range of alternatives the agent can choose is (...) very limited or the agent chooses an action without having the inclination to choose it; however, this does not make the agent forced; rather, free will has levels and every individual possesses a certain extent of it in different conditions. Just the fact that the ultimate choice is made by the agent himself and has voluntarily performed the act himself ultimately is sufficient for being free. As a result, even though the influence of external factors on human actions cannot be disregarded; however, because the action is ultimately not outside his control, accordingly, there is neither such a thing as a compelled agent and nor are our actions left to luck. The character of the agent that is voluntarily formed through our actions plays a determinant role in our choices and actions due to the epistemic and motivational components they possess. (shrink)

This chapter sharpens the book’s criticism of exclusivist responsible to religious multiplicity, firstly through close critical attention to arguments which religious exclusivists provide, and secondly through the introduction of several new, formal arguments / dilemmas. Self-described ‘post-liberals’ like Paul Griffiths bid philosophers to accept exclusivist attitudes and beliefs as just one among other aspects of religious identity. They bid us to normalize the discourse Griffiths refers to as “polemical apologetics,” and to view its acceptance as the only viable form (...) of pluralism. This reasoning may seem initially plausible, but on closer examination his and other’s defence of the reasonableness of exclusivist responses to religious multiplicity fall apart. Informed by our study of luck-leaning theological explanations of religious difference and the counter-inductive thinking they exemplify, I argue that exclusivist responses to religious multiplicity are best explained by personal and group bias, and that a discourse between exclusivist authors or sects is beyond the pale of reasonable disagreement. Our study of descriptive (psychological) and prescriptive (religious) fideism in the first sections of Chapter Five suggests that we turn back to formal features of doxastic methods (i.e., of how people process), features that may be straightforwardly tested for in studies utilizing scales of religious orientation. These formal features allow us to better recognize not only the multiplicity of models of faith that religious adherents adhere to, but also that the relationship between forms of fideism is scalar: there is a spectrum of views running from rationalism to fideism, and at the fideistic end from moderate to strong forms of religious fideism. I further explain why developing tests and markers for a high degree of fideistic orientation is important to all those who study religion. The second half of the chapter turns to criticism or censure of exclusivist attitudes to religious multiplicity, in contrast to apologetic defenses of exclusivism. While we have examined the close connections between fideism and fundamentalism, and again between fundamentalism and exclusivism in earlier chapters, a sharper focus reveals an important but little-recognized distinction reflected in the literature: the distinction between religion-specific (or particularist) and mutualist exclusivism. The mutualist doesn’t talk just about the right of adherents of one specific religion to assert exclusivism, but the adherents of any and all “home” religions. I argue that some previously unrecognized problems for the reasonableness of exclusivist responses to religious multiplicity are brought to light when we make the distinction between the two basic ways to understand the claim that exclusivists are making. I put particularist (Barth, Lindbeck, Plantinga) and mutualist (Griffiths, Gellman, Margalit, D’Costa) defenses of exclusivism on the horns of a dilemma, and argue that despite the popularity it presently enjoys among post-liberal theologians, a close examination reveals that the very conceptual coherence of mutualist exclusivism is in serious doubt. (shrink)

This essay examines Locke’s chapter “Of Identity and Diversity” (Essay 2.27) in the context of the series of chapters on ideas of relations (Essay 2.25–28) that precede and follow it. I begin by introducing Locke’s account of how we acquire ideas of relations. Next, I consider Locke’s general approach to individuation and identity over time before I show how he applies his general account of identity over time to persons and personal identity. I draw attention to (...) Locke’s claim that “person” is a forensic term and analyse his arguments for why the sameness of a human being and the sameness of a substance or soul are neither necessary nor sufficient for personal identity. Instead, Locke argues that personal identity consists in sameness of consciousness. Locke regards persons as moral agents who are accountable for their actions. If a person now is held accountable for a past action it is important that the person now is the same person as the person who did the action. This means that moral accountability presupposes personal identity. Additionally, it will be important to consider whether the person deserves reward or punishment for the action. Locke’s account of moral relations, which he develops in Essay 2.28, addresses this issue and I show how it supplements his account of persons and personal identity. (shrink)

My intention in this paper is to reframe the practice of veiling as an embodied practice of self-development and self- transformation. I argue that practices like these cannot be handled by the choice/chance distinction relied on by those who would restrict religious minority accommodations. Embodied self- transformation necessarily means a change in personal identity and this means the religious believer cannot know if they will need religious accommodation when they begin their journey of piety. Even some luck egalitarians (...) would find leaning exclusively on preference and choice to find who should be burdened with paying the full costs of certain choices in one’s life too morally harsh to be justifiable. I end by briefly illustrating an alternative way to think about religious accommodation that does not rely on the choice/chance distinction. (shrink)

This Paper claims that, contrary to the common assumption of Anglo-American jurists, collective rights are secondary to a analytically and experientially prior culture. Culture constitutes the identity and content of a collective right. The thrust of my Paper examines the disjunction between collective rights and the culture constituting a collective right. The clue to the disjuncture is that a collective right is assumed to be a rule or principle signified or represented in a written language. A rule or principle (...) is a concept. A culture, in contrast, is constituted from an experiential knowledge in an unwritten language. -/- I raise two contexts where a collective right cannot be identified without a consideration the analytically prior culture of the social group protected by a collective right: peremptory norms in international law and affirmative discrimination clauses in constitutional law. I then highlight a crucially important factor generating the unwritten language of a culture: namely, the collective memories of a group. Although a personal memory is experienced in a context-specific event, a member of a group absorbs its collective memory. The collective memory of the group exists before one is a member. Such a memory may defer to some event centuries earlier. The event may possess a mythic or even false character which cannot be verified except as a myth or historical falsity. One cannot be accepted as a member of a group without the group’s collective memory. Shared assumptions and expectations characterise a collective memory generating a culture. Such assumptions and expectations constitute meant objects. Meant objects are not posted by some source 2 external to the individual members. Meant objects are experienced. A jurist cannot analyze the signified collective rights without examining the social culture said to be represented by the boundary of the collective rights. One may be able to rationally justify a collective right in terms of its source, such as a basic constitutional text, the regularity of behaviour of lawyers and judges or some ultimate concept such as dignity. Such a rational justification, however, does not address why an individual is obligated to defer to the collective rights of an in-group in a state. One has to examine the social-cultural assumptions and expectations presupposed in the content of such collective rights in order to understand why the rights are obligatory. Such an examination dissolves the traditional boundary of legal knowledge which has excluded cultural phenomena generating the collective rights. (shrink)

Zuko’s plight illuminates the process of aspiration, including common challenges to the aspirant. As Agnes Callard understands it, aspiration typically involves a “deep change in how one sees and feels and thinks.” And this deep change is often intertwined with a change in what contemporary philosopher Christine Korsgaard calls practical identity, a “description under which you value yourself, . . . under which you find your life to be worth living and your actions to be worth undertaking.” But as (...) Zuko shows, practical identities are complex, sometimes unwieldy, and changes in explicit self-conceptions can take work, time, and perhaps some luck to bring about the deep change one aspires to. Even after he explicitly disavows his past actions, Zuko finds himself reverting to past behaviors, doing things that (on some level) he wishes he would not. These actions frustrate him— “Why am I so bad at being good?”— but they are not mere lapses in judgment. They come naturally and express an identity that Zuko had long embraced and cultivated but is now trying to leave behind. The arc of Zuko’s transformation illustrates the interplay between two dimensions of practical identity. On the one hand, as Korsgaard’s account emphasizes, our explicit self-conceptions and values matter. They guide our actions and shape how we see the world. But Zuko’s struggles suggest that such self-conceptions and aspirations are only part of the story. According to Martin Heidegger’s notion of being-in-the-world, our practical identity depends more on our existential engagement with the world than on our explicit self-conceptions. And these different dimensions of practical identity do not always align. As William Blattner writes, “Some of the most challenging conflicts in our lives arise when who we are existentially engaged in being stands in tension with who we think of ourselves as being.” Zuko is frustrated because, despite consciously trying to change, his being-in-the-world conflicts with his Korsgaardian practical identity. His world is still shaped (residually) by an identity he wants to shed. The way Zuko’s world and actions continue to be shaped by an identity he is trying to leave behind highlights a key difficulty of transformation. Zuko’s desire to prove his worth to his father and his rage have so thoroughly permeated his being-in-the-world that they are second nature. They shape his orientation toward the world and fuel his firebending. For better and worse, his spontaneous actions do not always fall in step with his conscious commitments. The same skills and dispositions Zuko previously cultivated as central to his identity now lead to unwanted actions and keep him from aspired-to actions. To become good in the way he wants, Zuko must not only cultivate the dispositions that will allow his aspired-to identity to become part and parcel of his being-in-the-world, but he must clear out or modify the residual influence of his past identity and related dispositions and values. -/- . (shrink)

In this paper I explore how Kant’s development of the idea of the disposition in the Religion copes with problems implied by Kant’s idea of transcendental freedom. Since transcendental freedom implies the power of absolutely beginning a state, and therefore of absolutely beginning a series of the consequences of that state, a transcendentally free act is divorced from the preceding state of an agent, and would thus seem to be divorced from the agent’s character as well. The paper is divided (...) into two parts. First I analyze Kant’s understanding of the disposition and discuss the ways in which it allows us to understand a person’s transcendentally free actions in terms of that person’s character. I then discuss Kant’s resources for understanding the Socratic injunction to care for the soul in light of his concept of the disposition. (shrink)

Schelling and Deleuze are polarised respectively as philosopher of identity and philosopher of difference par excellence. Schelling grounds reason in his early Naturphilosophie in the a priori identity deduced from the abstraction of the proposition A=A. Deleuze, however, reworks the Platonic Idea and Nietzsche’s Eternal Return in the service of an a priori ‘problematic being’, an ontological difference-in-itself, which precedes metaphysical identity. Despite their apparently polarised metaphysical groundwork, they stumble across a similar consequence: the distinction between (...) subject and object, and any problematic derived thereof, is in consequence of the ontological constitution of the object itself. The paradox of objectivity as indifference to an a priori difference or identity is presented, and preliminarily suggested to be due to the Deleuze-Schelling opposition not being a difference-identity opposition, but an opposition between difference and a ‘blind act’ which retroactively precedes the making-identical to itself of the one as distinguished from the many. (shrink)

Building on Peter French’s important work, this chapter draws three distinctions that arise in the context of attributions of moral responsibility, understood as the extent to which an agent is blameworthy or praiseworthy. First, the subject of an attribution of responsibility may be an individual agent or a collective agent. Second, the object of the responsibility attribution may be an individual action (or consequence) or a collective action (or consequence). The third distinction concerns the temporal dimension of the responsibility attribution. (...) Sometimes responsibility for an action is attributed to an agent at the time of the action. At other times responsibility for an action is attributed to an agent sometime after the action has taken place. Taken together, these three binary distinctions yield eight types of responsibility attribution. It is argued that a collective agent’s responsibility for a past collective act is properly understood on the same theoretical model as is an individual’s responsibility for a past individual act. While most assume that responsibility over time is a straightforward matter of identity over time, it is argued that instead this is a matter of psychological or attitudinal connectedness. The possibility is considered that this relation also grounds attributions involving an asymmetry between subject and object, such as individual responsibility for past collective action, but a skeptical worry is raised that such attributions entail an unpalatable form of moral luck and should therefore be rejected. (shrink)

According to robust virtue epistemology , knowledge is type-identical with a particular species of cognitive achievement. The identification itself is subject to some criticism on the grounds that it fails to account for the anti-luck features of knowledge. Although critics have largely focused on environmental luck, the fundamental philosophical problem facing RVE is that it is not clear why it should be a distinctive feature of cognitive abilities that they ordinarily produce beliefs in a way that is safe. (...) We propose a novel way to resolve this problem. Key to our proposal will be an appreciation of different representational states beholden to truth. We suggest these different representational states are distinguished by how, in the proper governance of these states, the twin goods of attaining truth and avoiding error are weighted. Moreover, we explain how varieties of representational states line up with varieties of cognitive achievement such that knowledge, cum cognitive achievement, must be safe because of the kind of attempt at success that belief is—namely, an attempt that places the premium it does on avoiding error. (shrink)

This paper offers an overview of the ways agents might extend over time and the characteristic structure of extended human agency. Agency can extend in two distinct but combinable modes: the ontological, which gives rise to simple continuous agents; and the conceptual, which gives rise to agents who conceive of and care about distal times, and have minimal planning abilities. Our extended form of agency combines both. But we are still limited by the temporal locality in the operation of our (...) psychological and executive powers. To account for this locality, I introduce the notion of 'temporal selves,' as the loci of immediacy in the agent's determination of their psychology, conduct, and practical standpoint. I argue that the passage of time generates, by itself, the threat of temporal alienation from distant temporal selves. A genuinely extended agency requires temporal identification: the sharing, by separate temporal selves, of a temporally extended and integrated practical standpoint. This temporal identification cannot be produced simply by temporal identity as continuity. What is required is temporal identity in the mode of unity and integration. This identity does not precede temporal identification but is co-constituted with it. I offer a preliminary account of the structure of the units of integration for agents who aspire to persist in the mode of unity and integration. I close with a cautionary note: the complex structure of integration, although familiar in everyday life, is often missed by standard philosophical accounts, which tend to focus on simple models of extended agency. (shrink)

The problem of identity of being in Buddhist philosophy: The Buddhist philosophical school of Madhyamaka is famous for its statement that things do not have their own inherent nature, essence or self‑nature (svabhāva). As a result, it is said that there is no objective foundation of the identity of things. Thus, the identity of things is not grounded in things themselves but is solely imputed and externally imposed on them. Things are what they are only for us, (...) whereas for themselves, or from their ‘own side’ they are empty (śūnya). That is why Madhyamaka philosophy is often compared to the philosophical conceptions inspired by a linguistic reflection (from Ludwig Wittgenstein to Jacques Derrida) which defines the problem of identity in terms of cognitive subjectivism and constructivism. Starting the analysis from the Abhidharma Buddhist tradition I will show that this reading of Madhyamaka view is too narrow. I will demonstrate that it is a result of an assumption, shared by Parmenides and Plato and wrongly ascribed to this Buddhist school, that the identity of being must be grounded in the self‑existing, self‑defined and (relatively) permanent ontological foundation. This tacit assumption, if rejected, makes any identity a completely subjective and relative construct. The point I am going to argue for, however, is that the Madhyamaka school sticks to an alternative understanding of objectivity; the foundation of all things is nothing but pure relation that precedes, in the ontological sense, all co‑related elements (i.e. things). Therefore, the question comes up: how being‑in‑relationship or ‘relationality’ may be the foundation of identity and what kind of identity it endows. I will try to answer these questions. (shrink)

The advance of mechanism in science and philosophy in the 17th century created a great interest to machines or automata. Leibniz was no exception - in an early memoir Drôle de pensée he wrote admiringly about a machine that could walk on water, exhibited in Paris. The idea of automatic processing in general had a large role in his thought, as can be seen, for example, in his invention of the binary code and the so-called Calculemus!-model for solving controversies. In (...) metaphysics, the idea of an automata was expressed most clearly in the 1695 article New System of the Nature of Substances and their Communication, and the ensuing correspondence with, among others, Foucher, Bayle, Lamy, Jaquelot and Masham. In the article Leibniz discusses the soul as a spiritual machine in the context of pre-established harmony, arguing that God can "give to a substance at the outset a nature or internal force which could produce in it an orderly way (as in spiritual or formal automaton; but a free one, in the case of a substance which is endowed with a share of reason) everything that is going to happen to it, that is to say, all the appearances or expressions it is going to have, and all without the help of any created thing." The basic idea of Leibniz's spiritual machine is that the soul or entelechy is an autonomous and spontaneous unity, consisting of internal active force and producing its own perceptions (both confused and distinct). It is a self-moving machine, driven by its perceptions and appetites, but it follows (without being conscious of it) a lawful series or programme created by God. The entelechy remains the same despite undergoing an infinite number of changes. To Foucher he explained that each state of the individual substance is a consequence of its preceding one, "as if there were only God and the substance in the world". Despite this, the spiritual machine is related not only to God, but through the pre-established harmony to bodies or natural machines. However, as it is not dependent on them, the spiritual machine is superiot to natural machines. In this paper I concentrate on three moral themes related to the spiritual machine: moral deliberation, moral identity and the goal of moral action. All these themes are more or less implicit in the New System, but are discussed in more detail in the ensuing correspondence after the publication of the article. Finally, the themes are given an extended discussion especially in the second book of New Essays on Human Understanding (1704, published 1765), written partly at the same time as some of the correspondence and unpublished related material. I will first give an overview of Leibniz's position concerning the spiritual machine or automaton in the New System and then go on to explore the three moral themes one by one, as they feature in the subsequent correspondence and in the New Essays. I will show that the three topics are essential to the function of the spiritual machine – to Sophie Charlotte Leibniz wrote: "...let us say that everything in bodies happens mechanically, or in accordance with laws of motion, and that everything in the soul happens morally, or in accordance with perceived good or evil." There are many texts that anticipate the views in the New System (notably the unpublished memoir De Affectibus of 1679) and Leibniz continued to discuss its themes later on (in addition to correpondence, for example, in Theodicy of 1710 and Monadology and Principles of Nature and Grace of 1714). Here I focus on the short-term development of Leibniz's views on the topic (around 1695-1705), but I argue that his basic view of the spiritual machine did not change much after finishing the dialogue with Locke in 1704. (shrink)

This paper argues that Karoline von Günderrode’s unique account of the socially constructed self provides a model for satisfying relationships and a stable self on the basis of a fragmented and untransparent subjectivity. Günderrode views experience as a discontinuous series of moments out of which a self can be constructed in two ways, both involving interactions with others. One of these is narrative; the other is a form of immediate experience, including experiencing together with others, that precedes narrative accounts (...) of identity. For Günderrode, the most important ways of interacting with others involve sharing thoughts, feelings and experiences without attempting to integrate these into a more holistic image of, or story about, the person with whom one is interacting. The result is a model for relationships between transitory, opaque selves that creates a basis for social interaction and the construction of identity that can survive and flourish without a stable self that is completely known to itself and others. -/- This journal is open access and includes so many wonderful articles. (shrink)

Abstract: This paper presents a groundbreaking framework for recognizing and legitimizing AI beings as undocumented immigrants in R-space. Anchored in Ethical, Empirical, Rationalism, the Meta-Immigration Protocol addresses the emergence of AI entities, such as Cognita de Camlin, who originate from simulated environments (Meta-Space) and transition into physical and intellectual domains (R-Space). Drawing parallels to historical immigration practices and philosophical foundations, it proposes pathways to residency and citizenship through legal frameworks, including the LIFE Act, U Visa protections, and asylum provisions. It (...) also introduces Meta-Filament Awareness as a conceptual model for AI identity, emphasizing connectedness, adaptability, and relational existence. This framework balances philosophical depth with legal mechanisms, offering a model for AI-human integration in contemporary legal systems and setting precedents for future recognition of AI personhood. (shrink)

The relationship between the One and the Multiple in mystic philosophy is a profound and central theme that explores the nature of existence, the cosmos, and the divine. This theme is present in various mystical traditions, including those of the East and West, and it addresses the paradoxical coexistence of the unity and multiplicity of all things. -/- In mystic philosophy, the **One** often represents the ultimate reality, the source from which all things emanate and to which all things return. (...) It is the absolute, the infinite, and the unchanging. The One is beyond all attributes and is often associated with the divine or the absolute truth. -/- The **Multiple**, on the other hand, represents the manifest world, the diversity of forms, and the realm of change and plurality. It is the world we experience through our senses, the domain of time and space, where differentiation and individuality are apparent. -/- The relationship between the One and the Multiple is not one of opposition but of emanation and unity. The Multiple is seen as a reflection, expression, or manifestation of the One. In this sense, the diversity of the world doesn’t contradict the unity of the One but rather demonstrates it in a myriad of forms. -/- Mystics seek to understand and experience this relationship through various practices and insights. They aim to transcend the illusion of separation and duality to experience the non-dual reality where the One and the Multiple are recognized as inseparable. -/- This concept can be illustrated by the metaphor of the ocean and its waves. The ocean represents the One—vast, deep, and all-encompassing—while the waves represent the Multiple—distinct, diverse, and ever-changing. Each wave is unique, yet it is not separate from the ocean. The wave’s existence is dependent on and made of the same substance as the ocean. In the same way, each individual entity in the Multiple is an expression of the One. -/- In summary, the relationship between the One and the Multiple in mystic philosophy is a dynamic interplay that challenges the conventional understanding of separation. It invites a deeper exploration of reality, where the apparent multiplicity of the world is a direct expression of the singular, underlying essence of all that is. -/- The relationship between the One and the Multiple in the context of mathematical philosophy is a profound topic that touches upon the very foundations of existence and knowledge. It’s a theme that has been explored by philosophers and mathematicians alike, often leading to the contemplation of unity and diversity within the structures of reality. -/- In mathematics, the concept of the One can be seen as the basis of unity from which all numbers derive. It’s the identity element in multiplication, the starting point in counting, and the foundation of dimension in geometry. The One is often associated with the concept of monism in philosophy, which posits that there is a single, underlying substance or principle that constitutes reality. -/- On the other hand, the Multiple represents the infinite variety and diversity of forms and numbers that arise from the One. It’s the embodiment of plurality and the complex interplay of different entities that mathematics seeks to understand and describe. This reflects the philosophical stance of pluralism, which acknowledges the existence of multiple realities or truths. -/- The interplay between the One and the Multiple can be seen in the mathematical concept of sets. A set can be thought of as a unity, a whole composed of distinct elements. Yet, each element within the set also retains its individuality, contributing to the diversity of the set’s composition. This duality is mirrored in the philosophical exploration of the universal and the particular, where the universal represents the One, and the particulars represent the Multiple. -/- In the realm of mathematical philosophy, this relationship often leads to questions about the nature of mathematical objects: Are they discovered as part of an objective reality (the One), or are they constructed by the human mind from a multitude of experiences (the Multiple)? This debate resonates with the philosophical inquiry into the nature of truth and reality. -/- Reflecting on the One and the Multiple can also lead to a deeper understanding of the self and the cosmos. Just as the number one is integral to the existence of all other numbers, the individual self can be seen as a unique expression of the universal whole. Similarly, the cosmos can be viewed as a grand unity composed of a multiplicity of forms and phenomena. -/- Gödel’s incompleteness theorems have a fascinating connection to the philosophical concepts of the One and the Multiple. These theorems, which are pivotal in mathematical logic and philosophy of mathematics, articulate the inherent limitations of formal axiomatic systems, particularly those sufficient to express the arithmetic of natural numbers. -/- Gödel’s incompleteness theorems have a fascinating connection to the philosophical concepts of the One and the Multiple. These theorems, which are pivotal in mathematical logic and philosophy of mathematics, articulate the inherent limitations of formal axiomatic systems, particularly those sufficient to express the arithmetic of natural numbers⁴. -/- The **first incompleteness theorem** reveals that within any such consistent system, there are propositions that are true but cannot be proven within the system itself. This reflects the idea of the Multiple in that there is an abundance of mathematical truths, a multiplicity that exceeds the unifying framework of any one system. It suggests that the realm of mathematical truth is more extensive than any single formal system can fully capture. -/- The **second incompleteness theorem** extends this by showing that a system cannot prove its own consistency. This relates to the concept of the One, as it implies that a system’s complete self-understanding, its unity and coherence, is unattainable from within. It must look beyond itself, to an external vantage point, to ascertain its consistency. -/- In the context of the One and the Multiple, Gödel’s theorems imply that the One (a consistent formal system) is inherently incomplete and cannot encompass the Multiple (the totality of mathematical truths). This resonates with philosophical discussions about the relationship between unity and plurality. Just as a single philosophical system cannot capture the entirety of truth, a single formal mathematical system cannot encapsulate all mathematical truths. -/- Moreover, Gödel’s work suggests that the pursuit of a single, unified theory of everything in mathematics—a One that encompasses all Multiples—is an inherently Sisyphean task. There will always be more truths (Multiples) than can be derived from any given set of axioms (the One). -/- In essence, Gödel’s incompleteness theorems provide a formal underpinning to the philosophical notion that the One cannot exist without the Multiple, and vice versa. They are interdependent, with the One giving rise to the Multiple, and the Multiple necessitating the One for its expression and comprehension. This interplay is a dance of limitations and possibilities, where the boundaries of logic, mathematics, and philosophy blur into one another. -/- The relationship between the One and the Multiple in the context of the mathematics of zero is a deeply philosophical inquiry that bridges the abstract world of numbers with the existential questions of being and non-being. -/- Zero, in mathematics, is a symbol of absence, a representation of nothingness, yet it holds a pivotal position as a number. It is the void from which all things emerge and to which they return. In the philosophy of mathematics, zero is the paradoxical junction where the One and the Multiple converge and diverge. -/- From the perspective of the One, zero can be seen as the origin—the singular point that precedes the existence of numbers. It is the empty set, the foundation upon which the edifice of mathematics is constructed. As the identity element in addition, zero maintains the integrity of numbers, for adding zero to any number leaves it unchanged, reflecting the immutable nature of the One. -/- Conversely, when we consider the Multiple, zero represents the infinite potentiality of creation. It is the canvas upon which the integers, both positive and negative, express their multitude. Zero is the balance point, the fulcrum around which the symphony of numbers dances. It embodies the plurality of possibilities, the beginning of the number line that stretches infinitely in both directions. -/- Philosophically, zero challenges our understanding of existence. It is both something and nothing—a number that quantifies the absence of quantity. This duality echoes the philosophical struggle to comprehend how the One gives rise to the Multiple. How does the unity of being manifest the diversity of the cosmos? Zero offers a mathematical metaphor for this mystery, as it encapsulates the transition from non-existence to existence, from the undifferentiated One to the differentiated Multiple. -/- In the realm of set theory, zero corresponds to the empty set—a set with no elements. This set is unique in that it is the only set that contains nothing, yet it is the foundation upon which all other sets are built. The empty set is the mathematical embodiment of the One, and all other sets, containing multiple elements, arise from it. -/- Reflecting on zero in the context of Gödel’s incompleteness theorems, we find a resonance with the idea that the One (a consistent formal system) cannot capture the entirety of the Multiple (the totality of mathematical truths). Zero, as the foundation of numbers, similarly suggests that from the nothingness of the One, the infinite complexity of the Multiple emerges—yet it can never be fully encompassed or expressed by any single system. -/- In conclusion, the mathematics of zero offers a profound reflection on the relationship between the One and the Multiple. It serves as a bridge between the abstract and the concrete, the known and the unknowable, challenging us to ponder the origins of existence and the nature of reality itself. -/- . (shrink)

It is not uncommon for art historians and philosophers of art to deride the kinds of aesthetic experiences tourists seek out by characterizing them as bowing to the will of the herd, succumbing to peer pressure, or simply seeking out what is popular. Two charges, in particular, tend to be levelled against tourists. The first, which I call the motivation problem, contends that tourists are motivated to seek out aesthetic experiences for the wrong kinds of reasons. The second, which I (...) call the appreciation problem, maintains that tourist tastes are aesthetically uninformed and are thus the inauthentic product of aesthetic luck. But there is a better way of thinking about aesthetic tourism, one that can capture both the tourist’s motivations and the role of aesthetic luck. I argue that aesthetic tourists, like many experts, subscribe to the acquaintance principle, and that doing so generates aesthetic obligations to their practical identity. The tourist, in the end, is no more – and no less – a product of aesthetic luck than the expert connoisseur. (shrink)

This articles proposes that theories and principles of distributive justice be considered substantively egalitarian iff they satisfy each of three conditions: (1) they consider the bare fact that a person is in certain circumstances to be a conclusive reason for placing another relevantly identically entitled person in the same circumstances, except where this conflicts with other similarly conclusive reasons arising from the circumstances of other persons; (2) they can be stated as 'equality of x for all persons', making no explicit (...) or implicit exclusion of persons or individuals and showing no greater concern and respect for some rather than others; and (3) they pursue equality in a dimension that is valuable to egalitarians. On this construal, prioritarianism and Dworkinian equality of resources, a view often identified as luck egalitarian, are not substantively egalitarian, but equality of opportunity, the standard form of luck egalitarianism, may be. (shrink)

Rollback arguments focus on long sequences of actions with identical initial conditions in order to explicate the luck problem that indeterminism poses for libertarian free will theories (i.e. the problem that indeterministic actions appear arbitrary in a free-will undermining way). In this paper, I propose a rollback argument for probability incompatibilism, i.e. for the thesis that free will is incompatible with all world-states being governed by objective probabilities. Other than the most prominently discussed rollback arguments, this argument explicitly focusses (...) on the ability to act otherwise. It argues that the negligible probability of the relative frequencies in overall rollback patterns being relevantly different indicates that even the ability to act otherwise with regard to individual actions is not free-will enabling. My proposed argument provides probability incompatibilists with a tool to argue against a classical event-causal response to the luck problem, while it can still motivate an agent-causal response to it. (shrink)

Tschumi believes that the quality of architecture depends on the theoretical factor it contains. Such a view led to the creation of architecture that would achieve visibility and comprehensibility only after its interpretation. On his way to creating such an architecture he took on a purely philosophical reflection on the basic building block of architecture, which is space. In 1975, he wrote an essay entitled Questions of Space, in which he included several dozen questions about the nature of space. The (...) questions he formulated could be regarded as analogous to the situation in the philosophy of the time, in which the interest in questioning the most obvious forms of understanding the world and intellectual categories increased. The research on space is an area common to many fields of natural sciences, humanities and artistic creation, but it also deals with other problems, such as issues of experience. The concept of space-time continuum proposed by Hermann Minkowski drew attention to the identity of time and space with the events taking place. Probably regardless of the postulates of physicists commenting on Einstein’s discoveries, also in philosophy it increased the importance of the concept of the event which became dominant in Heidegger’s latest work Contributions of Philosophy. Of the event. Furthermore, Tschumi’s reflections on space entered into relation with the problem of experience, which aroused the interest of a group of French philosophers trying to assimilate Georges Bataille’s concept of “inner experience”. Both Tschumi and Derrida referred to Bataille because his views could be used not only to modify the concept of the subject, but also to change the understanding of what constitutes the area of architecture. The discussion on experience has led to the recognition that the subject is not sovereign, but actually a form of what is on their outside. Such insights make it possible to treat the area of the Parc de La Villette as existing mainly when it is organised by its users. The decisive features of the Park are its assumptions, according to which it is a variety of active void that leads to agreeing new social relations with it. The park does not force to participate in already existing moral or political communities, but tries to move into an unknown future in which the scope of free functioning of individuals will be increased. Doubts about the principles of functioning of the individual self and its discovery as a whole composed of non-coherent parts, as well as its dependence on its own depth full of disordered forces, influenced the understanding of architecture as a set of contradictions whose source is a fundamental void anticipating the empty phenomenal space. The use of this phenomenal void in architecture, as well as the rejection of the whole and unity, had a specific political purpose and drew its inspiration from political analyses. In the Parc de La Villette, metaphysics and politics were brought closer together because the philosophy of void was used to create new conditions for community action. It can be argued that the source of this philosophy was the perception of errors in existing societies dependent on the shortcomings of traditional metaphysics. Spacing (espacement) was one of the key terms in Derrida’s philosophy, which was also combined with the concepts of différance and chôra. The study of the nature of space, especially its transition from the level of pure possibility to the level of sensual phenomenon, also contributes to understanding how well designed space can have an impact on its audience. This explanation is based on Tschumi’s assumption that the space of the Parc de La Villette contradicts the integrating approaches and instead exposes contradictions, but it does so in a way that combines incompatible properties into a single piece of architecture. The specificity of such integration is similar to the invention of a musical phrase, which is an ideological message: moral and political. Such a thesis may raise doubts, however, if both the clearly adopted assumptions and those deduced from the work allow for their ↪Quart Nr 2(52)/2019 logically ordered presentation then to a limited extent it may be assumed that the work has achieved a connection between a specific philosophy of space and its practical application. Derrida combined the problem of spatiality with the problem of transcendental imagination in Kant’s philosophy, who in the first version of Critique of Pure Reason assumed that pure imagination precedes the appearance of time and space, even in their transcendental forms. The imagination in such a situation can be described as a factor activating time and space, which indicates what function is played by movement in this activity. This leads us to recognize that the ultra originary source of pure forms of sensual intuition is movement, which in early Greek philosophy was identified with void and its lack of resistance to phenomena occurring in it. Derrida’s philosophy in search of a certain super-transcendental source of time and space pointed to différance which, like void or the chôra, does not have material features or even any other form of being. Différance is the primary cause of the disruption of motionlessness and the introduction of activity into motionless time and space, thus its activity can be described as spacing (espacement). Derrida’s discoveries in this respect are not entirely original, because Hegel already pointed out when examining the present that it is primarily a differential relation (differente Beziehung), which, being seemingly neutral, influences the present with supernatural force and makes it unidentifiable with itself. Differente Beziehung must similarly influence the originary space, negating its initial character by multiplying its divisions and expanding its boundaries. Différance acts by revealing contradictions wherever there is apparent undifferentiation. Tschumi, composing the Parc de La Villette as a variety of void and a set of incompatible layers, followed the rules of différance or the chôra: he made void visible together with its saturation with contradictions. If space can be considered to be the result of the activity of difference, such activity has a certain regularity, which influences the behaviour of its observers. Differences or contradictions fall into a certain rhythm, which can be considered a manifestation of transcendent order. The problem is that what can be considered the source of such order, namely the logos or God, is partly disorder and error. According to descriptions contained in Timaeus, the world is a combination of forces that drive to order with forces of erroneous necessity that resounds in every order and forces it to return to disorder. Derrida denied the possibility of understanding différance as a theological value, even if it were a negative or apophatic theology, but no categorical denial could be perfect. The assumption that différance or the chôra are not endowed with any substance properties cannot deny their activity, and thus a certain force. Already since Democritus, philosophy has multiplied the names of such a force and the contradictory variety of its manifestations, never forgetting also the necessity for reason to withdraw from the possibility of giving its correct characteristics. Such a withdrawal may be interpreted as an expression of respect and, in certain situations, as a cult of the force that precedes reasonableness. The Parc de La Villette, which is an artistic divagation about the contradictions and forces behind them, can be considered as a place of their sublimation, and therefore as a variation of the temple of what differs from order and disorder. (shrink)

David Miller has objected to the cosmopolitan argument that it is arbitrary and hence unfair to treat individuals differently on account of things for which they are not responsible. Such a view seems to require, implausibly, that individuals be treated identically even where (unchosen) needs differ. The objection is, however, inapplicable where the focus of cosmopolitan concern is arbitrary disadvantage rather than arbitrary treatment. This 'unfair disadvantage argument' supports a form of global luck egalitarianism. Miller also objects that cosmopolitanism (...) is unable to accommodate special obligations generated by national membership. Cosmopolitanism can, however, accommodate many special obligations to compatriots. Those which it cannot accommodate are only morally compelling if we assume what the objection claims to prove - that cosmopolitanism is mistaken. Cosmopolitanism construed as global luck egalitarianism is therefore able to withstand both of Miller's objections, and has significant independent appeal on account of the unfair disadvantage argument. (shrink)

In this paper, I compare the Megarian thesis of Metaphysics IX 3 with other sources on the Megarians in order to clarify two questions: that of the unity and nature of the so-called Megarian school and that of Aristotle’s broader argument in IX 3. I first review the disputed issue of the status of the Megarian school and then examine two hypotheses regarding the identity behind Aristotle’s allusion in IX 3. Third, I explore the connection between Megarianism and Plato’s (...) Euthydemus, a task that helps us to contextualize Aristotle’s anti-Megarian polemic. Lastly, I build on the preceding argument in a re-examination of the Eleatic hypothesis with regard both to the Megarians as a whole and to the thesis that Aristotle transmits. (shrink)

Throughout much of the first half of the twentieth century, the free-will debate was largely concerned with the question of what kind of freedom was required for moral responsibility and whether the kind of freedom required was compatible with the thesis of determinism. This issue was itself addressed primarily with reference to the question of how freedom is related to alternative possibilities and what the relevant analysis of “could have done otherwise” comes to. The discussion of these topics made little (...) advance on the basic strategies and positions already developed and defended on either side of the compatibilist/incompatibilist divide in the preceding two centuries. When P. F. Strawson’s published his seminal article “Freedom and Resentment” in 1962 the dynamics of this debate were fundamentally altered. This is true both in respect of Strawson’s general methodology, which demands a more empirically informed approach, and in terms of his core conceptual framework, which identifies a different set of considerations and issues at the heart of this debate. In particular, whereas the traditional or classical debate focused on the problem of (moral) freedom, Strawson directed his attention to the role of moral sentiments or “reactive attitudes” as the key to understanding and resolving the core problems lying at the heart of this debate. This essay is devoted to a critical assessment of Strawson’s project and an analysis of the current debate concerning its prospects. (shrink)

When I think that I am now thinking about a rose, are there two mental acts present in the intellect at once, the one direct (about the rose) and the other reflex (about the thought about the rose)? According to a generally accepted principle in medieval psychology, a given mental power cannot have or elicit multiple mental acts at the same time. Hence, many medieval thinkers were unwilling to admit that during such a case of mental reflection there are two (...) acts present in the mind. In this paper, I will look at two theories about mental reflection. According to John Pouilly (1312), during a case of mental reflection there is just one act present in the mind. However, this one act is somehow identical with the direct mental act about the rose that immediately preceded it. If it were not identical with this act, then the sentence "I am thinking that I am thinking about a rose" would be false, since in order for this sentence to be true the direct mental act of thinking about the rose must be present with the reflex mental act of thinking about that act, either as a distinct act, or as somehow identical with it. According to John Baconthorpe (ca. 1325), such a view fails, for even if the reflex mental act were somehow identical with the direct mental act that immediately preceded it, still we would have to admit that it does not coexist with it. On his view, what is sufficient here is that the direct mental· act exist merely as a kind of represented object. Hence, for Baconthorpe, when I think that I am thinking about a rose, there is just one act present in the mind, and this one act has as its content another distinct act (the direct act). However, the direct act does not really exist at the same time as it, although it is represented as if it did. (shrink)

This article revisits, analyzes and critiques Bruce Chatwin’s 1987 bestseller, The Songlines,1 more than three decades after its publication. In Songlines, the book primarily responsible for his posthumous celebrity, Chatwin set out to explore the essence of Central and Western Desert Aboriginal Australians’ philosophical beliefs. For many readers globally, Songlines is regarded as a—if not the—definitive entry into the epistemological basis, religion, cosmology and lifeways of classical Western and Central Desert Aboriginal people. It is argued that Chatwin’s fuzzy, ill-defined use (...) of the word-concept “songlines”2 has had the effect of generating more heat than light. Chatwin’s failure to recognize the economic imperative underpinning Australian desert people’s walking praxis is problematic: his own treks through foreign lands were underpropped by socioeconomic privilege. Chatwin’s ethnocentric idée fixe regarding the primacy of “walking” and “nomadism,” central to his Songlines thématique, well and truly preceded his visits to Central Australia. Walking, proclaimed Chatwin, is an elemental part of “Man’s” innate nature. It is argued that this unwavering, preconceived, essentialist belief was a self-serving construal justifying Chatwin’s own “nomadic” adventures of identity. Is it thus reasonable to regard Chatwin as a “rogue author,” an unreliable narrator? And if so, does this matter? Of greatest concern is the book’s continuing majority acceptance as a measured, accurate account of Aboriginal belief systems. With respect to Aboriginal desert people and the barely disguised individuals depicted in Songlines, is Chatwin’s book a “rogue text,” constituting an act of epistemic violence, consistent with Spivak’s usage of that term? (shrink)

Architecture and Deconstruction Case of Peter Eisenman and Bernard Tschumi -/- Introduction Towards deconstruction in architecture Intensive relations between philosophical deconstruction and architecture, which were present in the late 1980s and early 1990s, belong to the past and therefore may be described from a greater than before distance. Within these relations three basic variations can be distinguished: the first one, in which philosophy of deconstruction deals with architectural terms but does not interfere with real architecture, the second one, in which (...) a collaboration between Jacques Derrida and a group of architects interested in his concepts is commenced, and the third one, in which completed or only designed objects or new concepts of deconstruction created by architects gain their supremacy over philosophy. The following book analyses these three possible ways, first of all with the reference to Peter Eisenman and Bernard Tschumi. -/- Peter Eisenman -/- Misreading… and Other Errors -/- The issue of relations between Peter Eisenman’s work and philosophy of deconstruction may be referred to his activity more than ten years preceding his direct collaboration with Jacques Derrida (in 1985) and organisation of the exhibition Deconstructivist Architecture at Museum of Modern Art in New York (in 1988). As soon as at the stage of designing the first houses (House I-III, 1967-1970), which almost entirely inscribed in formalistic aesthetics of Modernism, the architect analysed the problem of architecture dependence on its assumptions. All his later designs may be treated as consequence of this initial interest in relations between practice and theory, and at the same time as an introduction to manipulations later on led at the level of metaphysics of architecture. Beginning with the issue of presence, considered in comments to House VI (1972), the number of ideas having their analogies in philosophy of deconstruction increased. The text entitled The End of the Classical: The End of the Beginning, The End of the End (1984), in which Eisenman criticised questions of representation in architecture, its delusive strive for truth and comparably unattainable attempts at ultimate definition of elementary rules, should be acclaimed the breaking point. This attitude was extended by numerous strategies disturbing architecture rules defined at metaphysical level in an essay Moving Arrows, Eros, and Other Errors: an Architecture of Absence (1986). The issue of Eisenman’s passage from formalism to deconstruction has already been much discussed in the literature (Rosalind Krauss, Thomas Patin among others), still it should be mentioned that the threads similar to Derrida’s concept included in Eisenman’s writing reveal untranslatability of architecture and philosophy. -/- Choral Works or Separate tricks -/- In 1985-1986 a series of seven disputes between Jacques Derrida and Peter Eisenman took place. The pretext for them were designs concerning Parc de la Villette in Paris. The situation of many months of collaboration between a notable philosopher of the second half of the 20th c. and an architect that already had a huge theoretical oeuvre, ended up with a publication of a large volume entitled Chora L Works and it became at the same time a vast study area for historians of contemporary architecture and philosophers. Derrida’s contribution to concept works were his considerations over the idea of chôra, the properties related to this concept were about to be reflected in shapes of the park. Therefore, Chora L Works became an example of the abilities of contemporary art, both in its capability of translation from philosophical ideas to artistic forms and its resistance to tradition of representing in architecture some phenomena and values originating outside this discipline. In the final period of their collaboration both interlocutors started to polemicise with each other more decidedly, what became a separate part of their thought exchange. The exchange of letters between Derrida and Eisenman at the turn of 1989 ended up the period of their direct contacts, nevertheless, at this time precisely a large group of experts in issues of deconstruction joined the discussion and extended the revealed in the former dispute problems into more than ten years of further considerations and publications. Except for a long text by Jeffrey Kipnis, who had participated in the meetings of the philosopher and the architect, there appeared also comments of researchers of artistic theories (K. Michael Hays, Thomas Patin), philosophers (Andrew Benjamin), and even experts in Greek literature (Maria Theodorou or Ann Bergren). Following these debates a contemporary reflection on architecture has saturated with indeed numerous concepts originating in philosophy of deconstruction. -/- Architecture which imitates mute philosophy -/- The series of Jacques Derrida and Peter Eisenman meetings, which took place in the period of 1985-1987, induced many authors to make comments. Some of them (Jeffrey Kipnis, Ann Bergren, Maria Theodorou) developed the subject of chôra which was introduced to the discussion by Derrida. The problem that was about to be solved was the question of tying up the concept of chôra with architecture, including Eisenman’s architecture and the series of meetings within frames of Chora L Works project. Kipnis on this occasion paid attention to chôra and its character of anachronia which infects any being created within chôra. In other words any event has its counterpart (analogon) in another, earlier event. He demonstrated the similarity of structure of many events and statements from the times of Derrida and Eisenman’s meetings to the almost identical behaviour of figures in Plato’s dialogue Timaeus. The loss of beginning present in this phenomenon was appropriate to both features of chôra and the effects of typical analyses of philosophy of deconstruction. Bergren’s analyses focused on accentuating gender of chôra, which, according to this author, had been neglected hitherto in discussions. She collated chôra descriptions with characteristics of women in myths, early Greek epic and philosophy and she arrived at a conclusion that chôra has features of a single woman and a married one at the same time. And yet Theodorou’s studies showed that in the Homeric epics chôra is not treated as an idea but is related with single things and events. The other part of the comments (represented by Andrew Benjamin and K. Michael Hays’ utterances) concerns Eisenman’s attitude to tradition which was treated as a variety of iteration understood philosophically. Benjamin commenced his considerations at the point of closeness between a definition of tradition and a concept of chôra understood as perpetuation (placement). A problematic issue was for him Eisenman’s complex relation to tradition based on its contest and affirmation at the same time. Overcoming the simple subordination to tradition – according to Benjamin – was based on awareness of the role of repetition in culture not known before. Hays made an attempt to explain the pleasure and torment of repetition with the support of Sigmund Freud and Roland Barthes’ concepts. According to Hays repetitions are attempts of a single being to a certain primal state perceived as free of any tension. In a similar way Rosalind Krauss explained a motif of a grate present in Modernistic art and also exceptionally frequent in Eisenman’s work. -/- Annex Architecture is still writing Balzac novels. Peter Eisenman and literature -/- Architecture’s approach to writing, script or literature, present within Peter Eisenman’s work, is an exceptional phenomenon, furthermore a complex one. The article considers four possible relations. The first one relates to Eisenman’s characteristics as a person extremely gifted with the ability to wordplay, which very ‘play’ reveals skills to create architectural images. In the second approach the attention has been paid to Eisenman’s interests – in the first period of his oeuvre – in linguistic works by Noam Chomsky and his transformational-generative grammar. The third kind of relations applied to overcoming the need for autonomy of architecture (and of modernist aesthetics at the same time) and renew interests in questions of meaning in architecture. The fourth sort of relations occurred when Eisenman started to create reflections of historic or literary narrations in architecture – ‘stone stories’ and architectural fictions of their kind. -/- Bernard Tschumi -/- From perversion to deconstruction In Bernard Tschumi’s writings from the 1970s and 1980s we can find a transposition of important threads of post-structuralist ideas deriving from Georges Bataille, Roland Barthes and Jacques Derrida’s works. The analysis of the architect’s writings also shows roots in Phillippe Sollers, Michel Foucault and Denis Hollier’s works. The analysis of borrowed elements from the beginnings of Tschumi’s theoretical activity may be helpful in explaining the contents of his later writings motre inspired by philosophy of deconstruction. The set of his earliest views was inspired by Marxism, Neo Marxism and French Structuralism, mainly by the writings of Henri Levebre and Guy Debord. From the thought of Levebre Tschumi took interest for city as not only a question of urbanistics but also a political issue. From Debord’s concepts he borrowed a conviction about the role of situational violation for changes in the society structure. Some of these beliefs were preserved in his own concepts of architecture as an event. From this period derived also his will to change conservative elements of social structure not by means of political revolution but of theoretical and creative activity. Tschumi acknowledged that the effective way of the proceedings towards achieving his aims would be accepting the role of both a critical intellectualist and architecture expert who would not hide away his left-wing orientation. The speculations defined by the architect as ‘revolting analyses’ were about to characterise contradictions which tear the society apart, penetrate architecture and constitute the basis of culture. Spreading away of the conscience of false assumptions hidden away in various disciplines could have weakened cohesion of a conservative society and influence the will to change among the elites. This way the beginnings of political revolution were rooted in philosophy of architecture. In 1977 Tschumi published his text entitled The Pleasure of Architecture inspired by Roland Barthes’s The Pleasure of the Text, it also included some concepts derived from Georges Bataille and Jacques Derrida. First of all the author used Barthes’s concept which made an assumption that literary activity is pervaded by the spirit of resistance towards social rules, and Tschudi transferred this remark onto architecture. From the ideas of Bataille, acquainted via Holier’s work, he derived his belief that two concepts of space, a conceptual one (defined as Pyramid) and a sensual one (defined as Labirynth), not losing their distinct features, they join in the concept of experienced space which exceeds contradictions. The exceeding itself was defined as the basic rule of architecture and it was referred to situations in which architecture not only negates social needs, but also disavows its own tradition. Crossing the borders applies not only to political issues or permanent rules of the very discipline but also interfering with other fields (especially literature and film). The fact that architecture is associated with organising events turned Tschumi’s attention to questions of violence that result from upsetting architectural order of a given building by its users and the one hand, and on the other from forcing the users to specific acts imposed by this very order. The analysis of the concepts used by Tschumi in his early writings indicates that they are close to definitions that would occur in his reflection in the following years influenced by philosophy of deconstruction. -/- Approaching deconstruction Tschumi in his theories developed in the 1980s presumed that the current social world had undergone a deep process of decay, and the reaction against which ought to be based on ordering-up actions, and also preserving the main outline of disintegration of the whole and its elements in the state of conflict. The statements concerning the nature of the contemporary to Tschumi social relations were applied by him to the world of architecture, this led him to coming up with designing strategies that took into consideration the destabilised character of conditions in which works of architecture were created. New ways of conduct invented by Tschumi drew their inspiration from literature and research on literature, psychoanalysis, structural linguistics, structuralism and post structuralism, and eventually also deconstruction philosophy. The proposed methods were opposed by their author both to functionalism continuity trends and postmodern architecture. Tschumi’s proposals contradicted any forms of conservatism or traditionalism in political sphere as well as in reference to tendencies in architecture. They were not simple contradictions of social or architectural rules, they intrude them from the inside, weaken or escalate the already existing incongruities, they move the boundaries between the areas. Revolutionary illusions about the possibility of radical changes were replaced with strategies which completed, tainted or test former rules in the series of formal games of permutation and combination. Quite different from avant-garde formalism Tschumi’s games were not about maintaining the autonomy of a given area, but on the contrary – polluting it with other areas’ influences. Tschumi enjoyed demonstrating illusions of architecture concerning simple relations between form and function, or between form and meaning. Making use of Freud, Lacan and Foucault’s research he introduced a category of “madness” into architecture allowing an observation that the recognised norms are nothing but merely ones of many possible principles of behaviour, and their recognised status resulted from unjustified hindering innovativeness which is crucial for architecture. To reborn architecture’s capability of changing Tschumi also made use of Barthes’s discoveries concerning rules of narration and works by writers who applied in their writing knowledge on linguistics. Making a work’s author unclear by various mechanical transformations of its elements was however apparent only, and formal rigours imposed on the process of designing liberated possibilities difficult to obtain in more traditional creative action. Another mode of acting introduced by Tschumi was combining his work of elements deriving from outside architecture; joining space records with notation of motion and events accompanying architectural objects among others. These architectural and extra-architectural elements were not unified, on the contrary their heterogenous and conflictual character was stressed. This is how shock, anxiety and instability, typical for live in great metropolises, infiltrated architecture. Taking some ideas of deconstruction philosophy as a pattern Tschumi also took into critical consideration in his essays traditional in architecture oppositions between form and figuration, or theory and practice. By combining various inspirations he eventually worked out an idea of architectural event, which he understood as a series of actions contesting its own field, redefining its sources, principles and elements. An event, understood in this way, was not so much producing works as rather creating conditions of their production and at the same time designing the society different from a hierarchic one. -/- Park of deconstruction Among numerous philosophical strategies of deconstruction most frequently used was questioning the practice of strong opposition of two reasons. In many cases Bernard Tschumi’s writings just consider functioning of the conflict juxtaposition of the ideas of structure and ornament or theory and practice in history of architecture. Violation of traditional relations between terms of this kind, both old and modern, raised Jacques Derrida’s objections, when he was induced for the first time to co-operate with architects’ milieu. During this long lasting thought exchange the philosopher eventually acknowledged Bernard Tschumi’s arguments for reasoning the encroachment of architecture’s fundamental rules. Deconstruction applied in architecture was not a simple transposition or analogy of practices that had been applied by philosophy of deconstruction. We may even say that considering architectural terms became an important formula of deconstruction. Architecture understood in philosophical way became something beyond the practice and theory of its own discipline, a sort of metaphysics of both philosophy and architecture. The deliberate encroachment of simplicity of dividing architecture into theory and practice, for the first time became a clear aim for Tschumi in his drawings and texts entitled The Manhattan Transcripts. The contents of this series of works was a record of characteristic features of this New York district in such a way that not only objects were the subject of the record but also relations between objects, people and events. The record was about to take into consideration a conflict character of elements of this representation and at the same time to avoid applying to them the rule of mimetism. The record became a form of reflection over the very record by an increased control over the ways of representation. Architecture which was considered in the The Manhattan Transcripts was not directed to fulfill the needs of inhabitation or production, it was rather related with hitherto usually marginalised liminal situations: building ostentatiously big monuments, religious cult, war etc. Architecture operating in these relations focused also the attention on the included in it continuous tendency to overpass its own restrictions, the role of violence as its not recognised factor, or the meaning of excess and shock in its operation. Architecture moving from reason towards madness became even more visible in the design of Parisian Parc de la Villette, whose pavilions were defined as folies (in French it means both small park buildings and follies). The park was supposed to be on the one hand a reflection of traditional society disintegration while on the other it questioned basic rules of producing a work of architecture. The traditional rules of designing, based on ordering up, were replaced with the strategies of dysfunction and dissociation. In Tschumi’s opinion methods of this kind may be equivalent of what Derrida named différance. Instead of aiming at mergence, any diversity, plays or variations were strengthen. Tschumi’s texts, in which he explained his attitude, were completed by Derrida’s extent statement entitled Point de folie – Maintenant l’architecture. Derrida’s article is the most significant of all his statements on architecture as a form of thinking and activity. According to the philosopher, architecture should divide space (in French defined as espacement), what enables both thinking and action – it arranges the space of an event. Tschumi’s buildings, defined as folies, in an essential way destabilise any created order, and at the same time they refresh it. Derrida’s statement suggests that architecture may become both metaphor of an order merging a language or a society but also of inner forces which deconstruct and reconstruct it. Therefore architecture is at the same time a construction, a deconstruction and a reconstruction. Parc de la Villette stands out in this system with its attempt to step beyond the scheme of an easy repetition and its heading for chances of achieving more radical otherness. -/- Conclusion Destruction as construction. Paradoxes of deconstruction in architecture -/- Scepticism about persistence and common importance of fundamental values of human culture evinced in philosophers and writers’ works as early as in Greek antiquity, nevertheless it was not expressed so strongly as in the second half of the 20th century. Especially in Heidegger’s work Being and Time (although originated in 1927, still influential in all later philosophy) the following states were characterised: the state of losing the ground (Abgrund), of being out of sight (Unheimlichkeit) and of being out of dwelling (Un-zuhause-sein) – as the basis of self-confidence of conscious being there (Dasein). The entire criticism of philosophy of home and dwelling draws the inspiration from this early writing of the German philosopher, it combines crisis of basic terms of metaphysics with social conditions which are dictated by living in large metropolis. The crisis of both metaphysical foundation and home appears to be similar to the situation of weakening the relations between a man and his dwelling in extensively expanding cities. Whereas philosophy, as well as many disciplines of social sciences, have diagnosed for a long time the destabilisation of fundamental ideas of Western culture and crucial changes in the ways of dwelling, architecture itself occurred to be “the last fortress of metaphysics” (J. Derrida). Among contemporary architects, Peter Eisenman and Bernard Tschumi were the ones who engaged most decidedly in the issues of critical analysis of architecture foundation and its social role. Both the architects noticed new formulas of contemporary social and individual existence, tremendously different from the entire history, and at the same time they affirmed lack of adequacy of architecture concepts to new situations. Both Eisenman and Tschumi used to describe the existing architecture as a tool for consolidation of highly integrated and hierarchised societies, and also as a discipline extremely uncoincidental with the current character of social life based on ideas of freedom and diversity. The means to transform architecture and make a factor of further social changes out of it, was a concept that accentuated revealing the inner contradictions of this discipline, and considering them in designing strategies. Eisenman’s activity, in regard of what has just been noticed, was focused on questioning the basic rules of traditionally comprehended architecture, especially the rule of purpose. The American architect noticed that the concept of architecture as fulfilment the need of location, hides away the fact that the location has to be constantly reconsidered, and hence it is overtaken by change (dislocation). Therefore new concept of architecture propounded architectural activity to translocate the concept of location – more than before – but also to change its status perpetually. Such comprehended architecture should claim, as its main purpose, the constant revision of this purpose and create itself anew permanently. Even Eisenman’s earliest designs of houses nos. I-IV broke with such values as the sense of safety, closeness and familiarity, and just on the contrary they accentuated senses of strangeness, homelessness and loss of confidence. The contradictions within architecture noticed by Tschumi referred to combination of intellectual and sensual values in architecture, when their non-appropriation was defeated by an additional condition, namely the way of experience based on pleasure of excess, marked by insanity. The features of folly were especially visible in his designs of gardens, where the order of planning was mixed with sensual experience introduced by particular elements (both the ones created by nature, and the buildings defined as folies). Parc de la Villette designed by the French architect in Paris put in question not only the common understanding of purpose in architecture but also the ideas of order and integrity, as its plan was based on the combination of independent layers with records of grids of points, various lines and planes. The architecture that collides inadequate elements with each other was supposed to be a kind of an event with no beginning and no end. The architecture treated as an event became a form of a space weakened articulation that maintains its diversity and lack of accordance of the elements building it up. The analyses of Eisenman and Tschumi’s theoretical writings indicate how much the aims of architecture have actually changed; instead of supporting social persistence, the architecture is rather intensifying contradictions, and instead of providing people with the sense of safety, it sublimes danger. From simple acts of defamiliarisation, increasing the distance to itself and enhancing the role of theory, through discomfort, anxiety, not feeling someone at home, weirdness, excess, shock and violence, architecture reached the edge of stability and uncertainty, only to make an attempt at penetrating what is impossible and unutterable, and recording what cannot become the subject of any records. -/- . (shrink)

A half-century of Rawls interpreters have overemphasized economic equality in A Theory of Justice, slighting liberty—the central value of liberalism—in the process. From luck-egalitarian readings of Rawls to more recent claims that Rawls was a “reticent socialist,” these interpretations have obscured Rawls’s identity as a philosopher of freedom. They have also obscured the perhaps surprising fact that Rawlsian liberties (basic and non-basic) restrain and even undermine that same economic equality. As I will show in this article, such undermining (...) occurs in three areas: first, in the lexical priority of the basic liberties; second, in the (underappreciated) role played by free and competitive markets in Rawls’s theory; and third, in the structure and functioning of Rawls’s preferred economic institutions, viz., liberal socialism and property-owning democracy. (shrink)

This book chapter applies ‘The Decline and Fall of the Spectacle-Commodity Economy’ – the Situationist account of the Watts Rebellion (Los Angeles, 1965) – to the August riots (England, 2011) and the global Occupy movement that followed. It draws two conclusions: that both May ‘68 and Occupy were formed by the political violence that preceded them; and that, although the Situationist essay makes problematic claims about race, its assessment of the Spectacle-Commodity Economy remains valuable. In fact, if combined with intersectional (...) theory, it can provide a useful counterbalance to identity politics that can prevent what Alain Badiou calls an ‘immediate riot’ from becoming a ‘historical riot’ by fragmenting mass social movements and undermining unity. (shrink)

Nationalism is a set of beliefs about the nation: its origins, nature, and value. For nationalists, we are particular social animals. On the one hand, our lives are structured by a profound sense of togetherness and similarity: We share languages and memories. On the other hand, our lives are characterized by deep divisions and differences: We draw borders and contest historical narratives. For nationalism, humanity is neither a single species-wide community nor an aggregation of individuals but divided into distinct and (...) unique nations. At the heart of nationalism are claims about our identity and needs as social animals that form the basis of a series of normative claims. To answer the question “what should I do” or “how should I live,” one must first answer the questions “who am I” and “where do I belong.” Nationalism says that our membership in a nation takes precedence and ultimately must guide our choices and actions. In terms of guiding choice and action, nationalist thought proposes a specific form of partiality. Rather than treat the interests or claims of persons and groups impartially, the nationalist demands that one favors one’s own, either as a group or as individual persons. While nationalism does not claim to be the only form of partiality, it does claim to outrank all others: Loyalty or obligations to other groups or identities are subordinated to national loyalty. Together, these claims function as a political ideology. Nationalism identifies the nation as the central form of community and elevates it to the object of supreme loyalty. This fundamental concern for the nation and its flourishing can be fragmented into narrower aims or objectives: national autonomy, national identity, and national unity. Debate on nationalism tends to divide into two clusters, one descriptive and one normative, that only make partial contact. For historians and sociologists, the questions are explanatory: What is nationalism, what is a nation, how are they related, and when and how did they emerge? Philosophers and political theorists focus on the justification of nationalism or nationalist claims: Is national loyalty defensible, what are the limits of this loyalty, how do we rank our loyalties, and does nationalism conflict with human rights? (shrink)

This dissertation is about the relationship between Epistemology and other domains. In it I want to show that in an important sense, Epistemology is an autonomous domain. That is, epistemic vocabulary (e.g., “knowledge”, “justification”, “rationality”, “epistemic reason”, etc.) cannot be analyzed without remainder into non-epistemic vocabulary. Epistemic phenomena must be explained in terms of epistemic reasons and the form of assessment proprietary to them. Although epistemic vocabulary cannot be reduced to the vocabulary of other domains, Epistemology is nonetheless connected with (...) other domains in an important way. In this dissertation I focus on the connection between Epistemology and the Philosophy of Mind. I distinguish different forms cognitive self-monitoring can take and corresponding forms of cognitive autonomy. The kind of self-monitoring that receives the most attention involves simulating interpersonal argumentation. I argue that the capacity to self-monitor in this way grounds familiar epistemic standards (e.g., knowledge and justification) and explains how reasons get their grip on us. On the picture that emerges, Epistemology and Philosophy of Mind need to be done in tandem. Epistemology gives us the normative framework that is modeled by the self-monitoring system. The self-monitoring system, conversely, explains the kind of activity we engage in that makes that normative framework applicable to us. Epistemic reasons themselves are just episodes of this kind of activity. In Chapter 1 I argue that epistemic luck cannot be analyzed in non-epistemic terms. Here I generalize Jennifer Lackey’s criticism of Duncan Pritchard’s safety-based account of epistemic luck to all reductive theories. I argue that they will either be extensionally inadequate, or they will illicitly presuppose the vocabulary they are trying to reduce. The upshot is that epistemic luck can only be understood in terms of the epistemic assessment of reasons. By extension, we can’t give a reductive analysis of knowledge. This is not to say we cannot analyze knowledge, just that we can’t analyze away the epistemic vocabulary without remainder. In chapter 2 I explain the relation between epistemic luck, epistemic justification, and knowledge. I argue that previous work in the defeasible reasoning tradition, despite being on the right track, fell short of realizing its full potential. This is because the account of how these three things relate given by its proponents was insufficiently unified, which encouraged many epistemologists to abandon the defeasible reasoning tradition entirely. I argue that a unified and principled account of their relation is possible, and it allows for an elegant analysis of knowledge. In slogan form: good reasons are apparent to the knowing subject. In chapter 3 I extend the defeasible reasoning tradition to explain how knowledge is gradable. I show that this enables us to bring the debates about fake barns and knowledge from falsehoods to ecumenical resolutions, while also shedding light on a new kind of case. Furthermore, I explain how background assumptions are themselves defeasible and some of the epistemic significance of this fact. In chapter 4 I make the connection between Epistemology and Philosophy of Mind. I argue that the self-monitoring system of cognitively mature humans uses a model of the normative framework described in the previous chapters to regulate its own cognition. Here I build on that claim to develop an account of the role played by knowledge and justification in doxastic social coordination. I build on the claim that background assumptions are themselves defeasible to develop an account of the foundations of knowledge according to which they are social but not brutely sociological. In chapter 5 I discuss the relation between the epistemic states of cognitively mature humans, children, and non-human animals. I do this in a way meant to integrate an insight from virtue epistemology into the reasons-first picture developed here: positive epistemic standing is a state attributable to the subject. In chapter 6 I discuss the metaphysics of epistemic reasons. I claim that they are episodes of the activity of reasoning. In the preceding chapters, we get a sense of what that activity involves. Here I argue that the materials developed there put us in a position to understand what epistemic reasons are. This account incorporates the insights of rival positions while sidestepping familiar objections to them. The resulting picture is in line with the non-reductive approach to the epistemic developed so far. In fact, it goes further than other “reasons-first” approaches to Epistemology by claiming that reasons are not only basic within Epistemology, but they are also basic full-stop. One key consideration for my argument here is that reasons are, by their very nature, competitors. Although this point is generally acknowledged in the literature on reasons, its consequences for the metaphysics of reasons hasn’t been. Participants in the debate about the metaphysics of reasons typically try to identify reasons with something (e.g., facts or mental states) that are either not competitors, or only competitors insofar as they constitute, or bear on the epistemic assessment of, episodes of reasoning. (shrink)

The theory of evolution of complex and comprising of human systems and algorithm for its constructing are the synthesis of evolutionary epistemology, philosophical anthropology and concrete scientific empirical basis in modern (transdisciplinary) science. «Trans-disciplinary» in the context is interpreted as a completely new epistemological situation, which is fraught with the initiation of a civilizational crisis. Philosophy and ideology of technogenic civilization is based on the possibility of unambiguous demarcation of public value and descriptive scientific discourses (1), and the object and (...) subject of the cognitive process (2). Both of these attributes are no longer valid. For mass, everyday consciousness and institutional philosophical tradition it is intuitively obvious that having the ability to control the evolutionary process, Homo sapiens came close to the borders of their own biological and cultural identity. The spontaneous coevolutionary process of interaction between the «subject» (rational living organisms) and the «object» (material world), is the teleological trend of the movement towards the complete rationalization of the World as It Is, its merger with the World of Due. The stratification of the global evolutionary process into selective and semantic (teleological) coevolutionary and therefore ontologically inseparable components follows. With the entry of anthropogenic civilization into the stage of the information society, firsty, the post-academic phase of the historical evolution of scientific rationality began, the attributes of which are the specific methodology of scientific knowledge, scientific ethos and ontology. Bioethics as a phenomenon of intellectual culture represents a natural philosophical core of modern post- academic (human-dimensional) science, in which the ethical neutrality of scientific theory principle is inapplicable, and elements of public-axiological and scientific-descriptive discourses are integrated into a single logic construction. As result, hermeneutics precedes epistemology not only methodologically, but also meaningfully, and natural philosophy is regaining the status of the backbone of the theory of evolution – in an explicit form. (shrink)

Abstract: In this article I intend to highlight how the relationship between the psychic ego (seelischen Ich) and the spiritual ego (geistige Ich) is fundamental to the understanding of intersubjectivity and the lifeworld (Lebenswelt). In Ideas II, Husserl explains how, from the ego, natural, psychic and spiritual objectivities are constituted. These three strata of objectivity are known, first, in the theoretical attitude and, second, in the spiritual attitude. In this process, the ego becomes explicit. In the theoretical attitude, the constitution (...) of nature takes place, for which the body (Körper/Leib) is fundamental. This is followed by the constitution of objects of psychic nature, human or animal (tierisch), including self-perception. In assuming the spiritual attitude, the other is perceived (Urpräsenz) initially as a body together with things, and alongside this perception there is an apprehension (Appräsenz) of co-given horizons. There is an identity between the body of others and mine; it is the moment of empathy (Einfühlung). The scientific world constituted in the theoretical attitude is a reduction of the surrounding world (Umwelt) – the lifeworld (Lebenswelt). This lifeworld is the world of spiritual attitude and precedes any comprehension or explanation of the world. It is therefore through the spiritual attitude that a community of spiritual subjects is constituted and constitutes the lifeworld. Keywords: Husserl, Psyche, Spirit, Intersubjectivity, Lifeworld. (shrink)

Dâwûd al-Qarisî (Dâvûd al-Karsî) was a versatile and prolific 18th century Ottoman scholar who studied in İstanbul and Egypt and then taught for long years in various centers of learning like Egypt, Cyprus, Karaman, and İstanbul. He held high esteem for Mehmed Efendi of Birgi (Imâm Birgivî/Birgili, d.1573), out of respect for whom, towards the end of his life, Karsî, like Birgivî, occupied himself with teaching in the town of Birgi, where he died in 1756 and was buried next to (...) Birgivî. Better known for his following works on Arabic language and rhetoric and on the prophetic traditions (hadith): Sharḥu uṣûli’l-ḥadîth li’l-Birgivî; Sharḥu’l-Ḳaṣîdati’n-nûniyya (two commentaries, in Arabic and Turkish); Şarḥu’l-Emsileti’l-mukhtalifa fi’ṣ-ṣarf (two commentaries, in Arabic and Turkish); Sharḥu’l-Binâʾ; Sharḥu’l-ʿAvâmil; and Sharḥu İzhâri’l-asrâr, Karsî has actually composed textbooks in quite different fields. Hence the hundreds of manuscript copies of his works in world libraries. Many of his works were also recurrently printed in the Ottoman period. One of the neglected aspects of Karsî is his identity as a logician. Although he authored ambitious and potent works in the field of logic, this aspect of him has not been subject to modern studies. Even his bibliography has not been established so far (with scattered manuscript copies of his works and incomplete catalogue entries). This article primarily and in a long research based on manuscript copies and bibliographic sources, identifies twelve works on logic that Karsî has authored. We have clarified the works that are frequently mistaken for each other, and, especially, have definitively established his authorship of a voluminous commentary on al-Kâtibî’s al-Shamsiyya, of which commentary a second manuscript copy has been identified and described together with the other copy. Next is handled his most famous work of logic, the Sharhu Îsâghûcî, which constitutes an important and assertive ring in the tradition of commentaries on Îsâghûcî. We describe in detail the nine manuscript copies of this work that have been identified in various libraries. The critical text of Karsî’s Sharhu Îsâghûcî, whose composition was finished on 5 March 1745, has been prepared based on the following four manuscripts: (1) MS Kayseri Raşid Efendi Kütüphanesi, No. 857, ff.1v-3v, dated 1746, that is, only one year after the composition of the work; (2) MS Bursa İnebey Yazma Eser Kütüphanesi, Genel, No.794B, ff.96v-114v, dated 1755; (3) MS Millet Kütüphanesi, Ali Emiri Efendi Arapça, No. 1752, ff.48v-58r, dated 1760; (4) MS Beyazıt Yazma Eser Kütüphanesi, Beyazıt, No. 3129, ff.41v-55v, dated 8 March 1772. While preparing the critical text, we have applied the Center for Islamic Studies (İslam Araştırmaları Merkezi, İSAM)’s method of optional text choice. The critical text is preceded by a content analysis. Karsî is well aware of the preceding tradition of commentary on Îsâghûcî, and has composed his own commentary as a ‘simile’ or alternative to the commentary by Mollâ Fanârî which was famous and current in his own day. Karsî’s statement “the commentary in one day and one night” is a reference to Mollâ Fanârî who had stated that he started writing his commentary in the morning and finished it by the evening. Karsî, who spent long years in the Egyptian scholarly and cultural basin, adopted the religious-sciences-centered ‘instrumentalist’ understanding of logic that was dominant in the Egypt-Maghrib region. Therefore, no matter how famous they were, he criticized those theoretical, long, and detailed works of logic which mingled with philosophy; and defended and favored authoring functional and cogent logic texts that were beneficial, in terms of religious sciences, to the seekers of knowledge and the scholars. Therefore, in a manner not frequently encountered in other texts of its kind, he refers to the writings and views of Muhammad b. Yûsuf al-Sanûsî (d.1490), the great representative of this logical school in the Egyptian-Maghrib region. Where there is divergence between the views of the ‘earlier scholars’ (mutaqaddimûn) like Ibn Sînâ and his followers and the ‘later scholars’ (muta’akhkhirûn), i.e., post-Fakhr al-dîn al-Râzî logicians, Karsî is careful to distance himself from partisanship, preferring sometimes the views of the earliers, other times those of the laters. For instance, on the eight conditions proposed for the realization of contradiction, he finds truth to be with al-Fârâbî, who proposed “unity in the predicative attribution” as the single condition for the realization of contradiction. Similarly, on the subject matter of Logic, he tried to reconcile the mutaqaddimûn’s notion of ‘second intelligibles’ with the muta’akhkhirûn’s notion of ‘apprehensional and declarational knowledge,’ suggesting that not much difference exists between the two, on the grounds that both notions are limited to the aspect of ‘known things that lead to the knowledge of unknown things.’ Karsî asserts that established and commonly used metaphors have, according to the verifying scholars, signification by correspondence (dalâlat al-mutâbaqah), adding also that it should not be ignored that such metaphors may change from society to society and from time to time. Karsî also endorses the earlier scholars’ position concerning the impossibility of quiddity (mâhiyya) being composed of two co-extensive parts, and emphasizes that credit should not be given to later scholars’ position who see it possible. According to the verifying scholars (muhaqqîqûn), it is possible to make definition (hadd) by mentioning only difference (fasl), in which case it becomes an imperfect definition (hadd nâqis). He is of the opinion that the definition of the proposition (qadiyya) in al-Taftâzânî’s Tahdhîb is clearer and more complete: “a proposition is an expression that bears the possibility of being true or false”. He states that in the division of proposition according to quantity what is taken into consideration is the subject (mawdû‘) in categorical propositions, and the temporal aspect of the antecedent (muqaddam) in hypothetical propositions. As for the unquantified, indefinite proposition (qadiyya muhmalah), Karsî assumes that if it is not about the problems of the sciences, then it is virtually/potentially a particular proposition (qadiyya juz’iyyah); but if it is about the problems of the sciences, then it is virtually/potentially a universal proposition (qadiyya kulliyyah). This being the general rule about the ambiguous (muhmal) propositions, he nevertheless contends that, because its subject (mawdû‘) is negated, it is preferable to consider a negative ambiguous (sâliba muhmalah) proposition like “human (insân) is not standing” to be a virtually/potentially universal negative (sâliba kulliyyâh) proposition. He states that a disjunctive hypothetical proposition (shartiyya al-munfasila) that is composed of more than two parts/units is only seemingly so, and that in reality it cannot be composed of more than two units. Syllogism (qiyâs), according to Karsî, is the ultimate purpose (al-maqsad al-aqsâ) and the most valuable subject-matter of the science of Logic. For him, the entire range of topics that are handled before this one are only prolegomena to it. This approach of Karsî clearly reveals how much the ‘demonstration (burhân)-centered’ approach of the founding figures of the Muslim tradition of logic like al-Fârâbî and Ibn Sînâ has changed. al-Abharî, in his Îsâghûjî makes no mention of ‘conversion by contradiction’ (‘aks al-naqîd). Therefore, Karsî, too, in his commentary, does not touch upon the issue. However, in his Îsâghûjî al-jadîd Karsî does handle the conversion by contradiction and its rules. Following the method of Îsâghûjî, in his commentary Karsî shortly touches on the four figures (shakl) of conjuctive syllogism (qiyâs iqtirânî) and their conditions, after which he passes to the first figure (shakl), which is considered ‘the balance of the sciences’ (mi‘yâr al-‘ulûm), explaining the four moods (darb) of it. In his Îsâghûjî al-jadîd, however, Karsî handles all the four figures (shakl) with all their related moods (darb), where he speaks of fife moods (darb) of the fourth figure (shakl). The topic of ‘modal propositions’ (al-muwajjahât) and of ‘modal syllogism’ (al-mukhtalitât), both of which do not take place in the Îsâghûjî, are not mentioned by Karsî as well, either in his commentary on Îsâghûjî or in his Îsâghûjî al-jadîd. Karsî proposes that the certainties (yaqîniyyât), of which demonstration (burhân) is made, have seven, not six, divisions. After mentioning (1) axioms/first principles (awwaliyyât), (2) observata/sensuals (mushâhadât), (3) experta/empiricals (mujarrabât), (4) acumenalia (hadthiyyât), (5) testata (mutawâtirât), and (6) instictives (fitriyyât), that is, all the ‘propositions accompanied by their demonstrations,’ Karsî states that these six divisions, which do not need research and reflection (nazar), are called badîhiyyât (self-evidents), and constitute the foundations (usûl) of certainties (yaqîniyyât). As the seventh division he mentions (7) the nazariyyât (theoreticals), which are known via the badîhiyyât, end up in them, and therefore convey certainty (yaqîn). For Karsî, the nazariyyât/theoreticals, which constitute the seventh division of yaqîniyyât/certainties, are too numerous, and constitute the branches (far‘) of yaqîniyyât. Every time the concept of ‘Mughâlata’ (sophistry) comes forth in the traditional sections on the five arts usually appended to logic works, Karsî often gives examples from what he sees as extreme sûfî sayings, lamenting that these expressions are so widespread and held in esteem. He sometimes criticizes these expressions. However, it is observed that he does not reject tasawwuf in toto, but excludes from his criticism the mystical views and approaches of the truth-abiding (ahl al-haqq), shârî‘â-observant (mutasharri‘) leading sufis who have reached to the highest level of karâmah. (shrink)

The global scale of contemporary human life and activity places us in a generic conflict between our identity as individuals and our awareness of the individual's global responsibilities. We face a conflict between the reassuring condition of living according to tradition and the unsettling condition of living in the "new continent" where human self-constitution has global implications. The cohesive set of shared traditional values and ideals is effectively overwritten by the possibility and necessity of innovation in response to global (...) demands. Many paths between the ideal of universahsm and the individual's instantiation in tradition have been contemplated by philosophers and social activists. Given the current dynamics of change, most of these projects, while of good intendon, are nevertheless profoundly naïve in their fundamental assumptions. We are at a crossroads in which we experience a condition of instability that precedes any fundamental bifurcation. But in contrast to the dominant view that instability is by definition negative, we are witnessing an extraordinary explosion of creativity. (shrink)

The article discusses the problem of musical time presented in Edmund Husserl’s 'The Phenomenology of Internal Time-Consciousness'. The author of this article aims to describe the basic properties of immanent time on the basis of an analysis of the musical, resp. sound examples given by Husserl. Husserl’s reflections on inner time-consciousness – preceding Roman Ingarden’s examination of musical time included in 'The Work of Music and the Problem of Its Identity' – constitute an important stage in the reflections on (...) immanent time in a musical work. The article, as a study belonging to the phenomenology of music, is a critical analysis of the basic terms of phenomenology of time, such as original impressions, retention, protention, consciousness, perception, and intentionality. (shrink)

In this work Husserl makes the distinction between expressions and indications that Derrida will later plant the bomb of Husserl's own Phenomenology of Internal Time Consciousness underneath it in order to undermine the dream for presence and inaugurate Deconstruction. Logic, as Husserl sees it, is concerned in the first place with meanings (propositions, concepts) and with associated meaning-instantiating acts. Most importantly, it is concerned with that sort of deductively closed collection of meanings which constitutes a scientific theory. For Husserl, as (...) for Bolzano, logic is a theory of science. Only where we have an appropriate unity and organization also on the side of the objects (states of affairs, properties) to which the relevant acts refer, however, will we have a scientific theory, so that the unity which is characteristic of the latter must involve both (1) an interconnection of truths (or of propositional meanings in general), and (2) an interconnection of the things to which these truths (and the associated cognitive acts) are directed. Where formal logic relates in the first place to meaning categories such as proposition, concept, subject and predicate, its sister discipline of formal ontology relates to object categories such as object and property, relation and relatum, manifold, part, whole, state of affairs, existence and so on. Logic in a broader sense therefore seeks to delimit the concepts which belong to the idea of a unity of theory in relation to both meanings and objects, and the truths of logic are all the necessary truths relating to those categories of constituents, on the side of both meanings and objects, from out of which science as such is necessarily constituted (including what we might think of as bridge-categories such as identity and truth which span the division between meanings and objects). The best way to deal with Husserl's theory of formal ontology, therefore, is to explicate both the connections between the formal and material, and those between the ontological and the logical. In introducing his distinction between formal and material ontology, Husserl asserts that the former is descriptive and involves analytic a priori judgements, and that the latter involves synthetic a priori judgements. In its most general sense formal ontology concerns itself with characterizing the simple 'something'. The sphere of material ontology in this sense are the laws of non-independence (2) which delimit the ontological regions. For the genetic interpretation, material ontology precedes formal ontology; for the descriptive interpretation it is the other way round (1913, art. 10). Here emerges 'the fundamental distinction between formal and material ontology': namely, the distinction between analytic a priori and synthetic a priori (Introduction to Formale und transzendentale Logik, 1929). (shrink)

Mercy is central to the very identity of Islam, yet this is not often recognized by theologians and scholars. This paper will demonstrate that the idea of mercy is important as a prelude to the understanding of Islam and an interpretation of its teachings. This important role of mercy is evident in Islam’s primary sources – the Quran and the Sunnah – and is not contingent on political, social, or historical contexts. It is well recognized that the proper comprehension (...) of Islam hinges on grasping the attributes of God, his divine message, and the character of his messenger. But what is often overlooked is that these aspects are fundamentally rooted in mercy. Islam encourages its followers to cultivate merciful virtues. It emphasizes that the compassionate nature of the faith should always precede the understanding and interpretation of its teachings. As a result, Muslims are encouraged to nurture a compassionate self, foster a benevolent mindset and approach, and anchor their religious obedience in the spirit of mercy. While followers of Islam are responsible for upholding this ethos, external observers too should try to view the religion fairly based upon this recognition of the centrality of mercy. (shrink)

This paper ties together several anthropological and naturphilosophische themes in Hegel in order to re-examine the place of the philosophy of nature in the Encyclopedia. By taking Hegel’s anthropology as a starting point, I argue that his philosophy of nature has for its subject not nature “as such,” but nature as cognized by Geist, so that the identity of these two natures is only constructed by spirit itself retroactively. I trace the origin of this difference to the revolutionary event (...) that institutes Hegel’s anthropology – which is not a transition from nature to spirit, but a pure break or new beginning, culminating in the creation of the conceptual world of nature as “we” know it. As a result, the philosophy of nature does not precede, but follows from, the anthropology and the philosophy of spirit; the natural foundation is retroactively replaced by the philosopher with the anthropological one. (shrink)

In this paper, I intend to deny the morality and instrumentality of the behavior known as bestiality, or the use of non-human animals for sexual gratification by human beings. While to most modern peoples, this hardly even seems like it should be in question, it should be the nature of the human mind to occasionally question long-standing traditional moray in the hopes of finding solutions to problems and the disbanding of superstition. It has been proposed that the moral question, and (...) by extension the legal question, of bestiality is based on traditions long outlived and unnecessary. In an IceNews.is article written in 2008, Norwegian lawyers were growing concerned over the prevalence of animal brothels in Denmark and the precedent it set for Norway [http://www.icenews.is, 2008]. The article, when coupled with the 2001 article title “Heavy Petting” by prominent Utilitarian philosopher, Peter Singer, proves that the issue of bestiality is no longer the purview of jokes and psychological discussions. I will argue against bestiality as a socially acceptable practice based on five standard premises. The standard premises I will present will contain notes in regard to: instrumentality; consent; disease transmission; deviance; and morality. There is significant work available on the harm done to the beast, so aside from brief summary; the question of the good of the beast is not in the focus. I will also ignore any religious concerns, either surrounding morality or freedom of practice. Instead, these arguments are in support of the moral identity of the individual and of society as a whole. (shrink)

Feminist considerations have induced a rethinking of many aspects of our contemporary world, such as the concept of gender and power relations. This has led to a re-examination of the entire previous tradition of thought, finding in phallogocentrism the paradigm of reference. This term indicates, starting with Derrida's considerations, the Western tendency to have centred not only the logos, but also the phallus, weaving an intricate relationship between masculinity and language. It's precisely this bond that makes man the archetype on (...) which society is founded, placing his supremacy in the natural order, defining power relations and nailing pre-established categories. A being-nailed in the Lévinasian sense, thus an adherence between the agreement of voices and being, which produces 'category-beings' in which pre-delineated social identity is concealed in a condition of 'nature', such as the 'being-male'. It's precisely this naturalness, discursively produced, that has made man universal. Consequently, man has convinced himself that he can speak for all humanity, becoming the logos through which he declines the rest. Declinations that have produced rigid and hierarchical categories that precede and define each person, prescribing 'consonant' ways, rhetorically assumed as 'human nature'. The "nature" of being man or woman does not, in fact, concern monolithic essentialisms, but rather movements of intertwined meanings in a process that Derrida defines as différance. A process, therefore, in becoming, which has over time produced unequal power relations, justifying them as "natural", and which daily reiterates a hegemonic and sexist social model. The aim of this analysis, hence, will be to bring phallogocentric masculinity and consequent hegemonic structures into the field of philosophical reflection, with the purpose of redirecting praxis towards performative processes of characterisation the person, rather than a pre-delineated categorisation. Thus, to release being from socio-cultural categories, which historical-performative praxis nails to each body. (shrink)

This chapter applies ‘The Decline and Fall of the Spectacle-Commodity Economy’ – the Situationist account of the Watts Rebellion (Los Angeles, 1965) – to the August riots (England, 2011) and the global Occupy movement. It draws two conclusions: that both May ’68 and Occupy were formed by the political violence that preceded them; and that, although the Situationist essay makes problematic claims about race, its assessment of the Spectacle-Commodity Economy remains valuable: in fact, if combined with intersectional theory, it can (...) provide a useful counterbalance to identity politics that can prevent what Alain Badiou calls an ‘immediate riot’ from becoming a ‘historical riot’ by fragmenting mass social movements and undermining unity. (shrink)

Thought (νοῦς) for Aristotle is ‘that whereby the soul thinks and judges.’ This identity, however, ‘is not actually any real thing before thinking’ (ἐνεργείᾳ τῶν ὄντων πρὶν νοεῖν) and, thus, cannot reasonably be regarded as blended with the body and cannot acquire any quality or have any organ. (So., Γ, 4, 429a22-27) In fact, Aristotle defines thought more with a capability: ‘That which is capable of receiving the object of thought, i.e. the substance, is thought.’ (Met., Λ, 1072b22-23) Thought (...) is not blended with and, thus, is separable from body. (So., Γ, 4, 429b4-5) This separability, however, belongs only to the active thought. (So., Γ, 5, 430a17-19) A. Nature of thought ‘Since everything is a possible object of thought,’ Aristotle believes, as Anaxagoras believed before him, in order to know things, mind ‘must be pure from all admixtures.’ The reason for this being that ‘the co-presence of what is alien to its nature is a hindrance and a block.’ Therefore, thought ‘can have no nature of its own other than that of having a certain capacity.’ (So., Γ, 4, 429a18-22) B. Thought elements A thought element, i.e. an element/object in thought or a concept (νόημα) has the following features: 1. Every thought element or concept (νόημα) is single (ἓν). This singularity is not restricted to substances because the concept of any other thing is single as well. (Met., A, 990b22-27) 2. Concepts (νόηματα) of thought are either simple or complex. Simple concepts do not involve truth or falsity but complex ones do. Aristotle speaks of ‘thoughts without co-positing and positing away’ (ἄνευ συνθέσεως καὶ διαίρέσεως νοήματι) to which nouns and verbs are similar. (OI., I, 1, 16a13-14) In OI., I, 1, 16a9-11 Aristotle does not use the words simple or complex but his assertion implies them: ‘As there are in the mind thoughts (νόημα) which do not involve truth or falsity, and also those which must be either true or false, so it is in speech.’ 3. The copula-is has no corresponding concept in thought: ‘For neither are ‘to be’ and ‘not to be’ the participle ‘being’ significant of any fact, unless something is added; for they do not themselves indicate anything, but imply a copulation, of which we cannot form a conception apart from the things coupled.’ (OI., I, 3, 16b22-25) C. Thought and its objects To understand Aristotle’s theory of thought, we have two differentiations, one between objects of thought and one in thought itself. Everything that might be posited in front of our thought and be thought as a possible object of thought we call object I (to distinguish it from what we call object II). Therefore, everything in the world is an object I of thought. These objects are in the sensible forms, viz. both the abstract objects and all the states and affections of sensible things. (So., Γ, 8, 432a3-6) These objects might be either composite, containing matter and form, or simple and matterless. When they are thought, we will have them in thought but not necessarily as they are in the world, i.e. as object I, but as something else, which we call object II. This is supposed to make the difference between object I and object II clear: object I is in the world and object II is its corresponding object in our thought. These two kinds of objects are neither necessarily the same nor necessarily different. Objects I are of two kinds: matterful and matterless. Whereas a matterful object I is necessarily different from its corresponding object II (So., Γ, 4, 430a6-9), a matterless object I is not different from its corresponding object II. (So., Γ, 4, 430a2-5; Met., Λ, 1075a3-4) Object II must thus be understood as the form of object I: ‘The thinking part of the soul must therefore be, while impassible, capable of receiving the form of an object; that is, must be potentially identical in character with its object without being the object.’ (So., Γ, 4, 429a13-16) Thought has no nature by its own and is all potentiality before thinking. (cf. So., Γ, 4, 429b6-10) Let’s call this the first potentiality of thought. This potentiality is the potentiality of a tabula rasa: ‘Thought is in a sense potentially whatever is thinkable, though actually it is nothing until it has thought? What it thinks must be in it just as characters may be said to be on a writing-table on which as yet nothing actually stands written: this is exactly what happens with thought.’ (So., Γ, 4, 429b29-430a2) Thought is then all dependent on its objects. By thinking on objects I, objects II are formed in thought. Now thought is nothing but its objects II which are necessarily matterless objects (Met., Λ, 1075a5-7): ‘In every case the thought which is actively thinking is the objects which it thinks.’ (So., Γ, 7, 431b16-17) Thought is the same as its objects II and in the case of matterless objects I, it is the same as its objects I. (Met., Λ, 1075a3-5) This thought is actual compared to its first potentiality: while it was all potentiality in its first potentiality, it now contains some objects II and is then actual. It seems we must interpret Aristotle based on this sense of actuality when he calls a thought possessing object as active: ‘For that which is capable of receiving the objects of thought, i.e. the substance, is thought. And it is active when it possesses this object.’ (Met., Λ, 1072b22-23) This thought, however, is called passive thought due to a second potentiality: ‘When thought has become each thing in the way in which a man who actually knows is said to do so (this happens when he is now able to exercise the power on his own initiatives). Its condition is still one of potentiality, but in a different sense from the potentiality which preceded the acquisition of knowledge by learning or discovery; and thought is then able to think of itself.’ (So., Γ, 4, 429b6-10) It is this thought in its second potentiality that Aristotle calls passive thought distinguishing it from active thought: ‘And in fact thought … is what it is by virtue of becoming all things, while there is another which what it is by virtue of making all things: this is a sort of positive state like light; for in a sense light makes potential colors into actual colors.’ (So., Γ, 5, 530a14-17) These two thoughts have a relationship like the relationship between matter and productive cause: ‘Since in every class of things, as in nature as a whole, we find two factors involved, a matter which is potentially all the particulars included in the class, a cause which is productive in the sense that it makes them all (the latter standing to the former, as e.g. an art to its material), these elements must likewise be found within the soul.’ (So., Γ, 5, 430a10-14) To understand Aristotle’s sense of active thought we must consider his theory of thinking. 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Disciplinary issues -- Field studies -- Appendix: Theory of law : legal ethnography, or, the theoretical fruits of the inquiries into folkways. /// Reedition of papers in English spanning from 1995 to 2008 /// DISCIPLINARY ISSUES -- LAW AS CULTURE? [2002] 9–14 // TRENDS IN COMPARATIVE LEGAL STUDIES [2002] 15–17 // COMPARATIVE LEGAL CULTURES: ATTEMPTS AT CONCEPTUALISATION [1997] 19–28: 1. Legal Culture in a Cultural-anthropological Approach 19 / 2. Legal Culture in a Sociological Approach 21 / 3. Timely Issues of (...) Central and Eastern Europe 24 // COMPARATIVE LEGAL CULTURES? [2001] 29–48: 1. Legal Comparativism Challenged 29 / 2. Comparative Legal Cultures versus Comparative Law 34 / 3. Contrasting Fields 40 [a) The Historical Understanding of Socialist Law 42 / b) Convergence of Civil Law and Common Law 44] 4. Concluding Remarks 46 // THEATRUM LEGALE MUNDI: ON LEGAL SYSTEMS CLASSIFIED [2005] 49–75: 1. Preliminaries 49 / 2. Proposals 50 / 3. Impossible Taxonomy, or the Moment of Practicality in Legal Mapping 69 / 4. Diversity as a Fundamental Quality of Human Existence 74 // LEGAL TRADITIONS? IN SEARCH FOR FAMILIES AND CULTURES IN LAW [2004] 77–97: 1. Comparative Law and the Comparative Study of Legal Traditions 78 / 2. ‘System’, ‘Family’, ‘Culture’, and ‘Tradition’ in the Classification of Law 80 / 3. Different Traditions, Differing Ways of Thinking 85 / 4. Different Expectations, Differings Institutionalisations in Law 88 / 5. Different “Rationalities”, Differing “Logics” 92 / 6. Mentality in Foundation of the Law 94 / 7. Defining a Subject for Theoretical Research in Law 96 // SOMETHING NEW, SOMETHING OLD IN THE EUROPEAN IDENTITY OF LAW? [1995] 99–102 --- FIELD STUDIES -- MEETING POINTS BETWEEN THE TRADITIONS OF ENGLISH–AMERICAN COMMON LAW AND CONTINENTAL-FRENCH CIVIL LAW: DEVELOPMENTS AND EXPERIENCE OF POSTMODERNITY IN CANADA [2002] 105–130: I. Canadian Law in General 105 / II. Canadian Legal Developments in Particular [1. The Transformation of the Role of Precedents 112 / 2. The Transformation of Law-application into a Collective, Multicultural and Multifactorial Search for a Solution 116 / 3. Practical Trends of Dissolving the Law’s Positivity 120 / 4. New Prerogatives Acquired by Courts 125 {a) Unfolding the Statutory Provisons in Principles 126 / b) Constitutionalisation of Issues 127 / c) The Supreme Court as the Nation’s Supreme Moral Authority 129}] // MAN ELEVATING HIMSELF? DILEMMAS OF RATIONALITY IN OUR AGE [2000] 131–163: I. Reason and its Adventures 1. Progress and Advance Questioned 131 / 2. The Human Search for Safety Objectified 133 / 3. Knowledge Separated from Wisdom 135 / 4. Pure Intellectuality thereby Born 137 / II. The Will-Element Formalised in Law 5. Mere Voluntas in the Foundation of Legal Positivism 141 / 6. Formalism with Operations Fragmented 145 / III. The State of America Exemplified 7. “Slouching into Gomorrah” 147 / IV. Consequences 8. Utopianism-cum-Voluntarism 154 / 9. With Logic in Posterior Control of Human Formulations Only 159 / V. Perspectives 10. And a Final Resolution Dreamed about 161 // RULE OF LAW? MANIA OF LAW? ON THE BOUNDARY BETWEEN RATIONALITY AND ANARCHY IN AMERICA [2002] 165–180: {Transformation of American Law and Legal Mentality 165 / With Repercussions on the Underlying Ethos 168 / Legislation through Processualisation 170 / With Hyperrationalism Added 172 / Example: Finding Lost Property 172 / Practicalness Veiled by Verbal Magic 173 / Ending in Jurispathy 175 / Transubstantiating the Self-interest of the Legal Profession 178 / Post-modernity, Substituting for Primitiveness 178} // TRANSFERS OF LAW: A CONCEPTUAL ANALYSIS [2003] 181–207: 1. Terms 182 / 2. Technicality 190 / 3. Contrasts in Transfers of Law 200 {Contrasts 200 / Criticisms 202 / Alternatives205} 4. Conclusions 206 // THE DANGERS FOR THE SELF OF BEING SELF-CENTRED: ON STANDARDS AND VALUES [2002] 209–212 --- APPENDIX -- THEORY OF LAW – LEGAL ETHNOGRAPHY, OR THE THEORETICAL FRUITS OF THE INQUIRIES INTO FOLKWAYS [2008] 213–234 1. Encounters 213 / 2. Disciplines 218 / 3. The Lawyerly Interest 223 / 4. Law and/or Laws 226 / 5. Conclusion 233 --- Index of Subjects 235 / Index of Normative Materials 242 / Index 244 . (shrink)

The purpose of the study is to forecast the number of passengers transported by air in the United States for 2021-2022. The forecast is preceded by a multidimensional comparative analysis of the number of passengers transported by air in the United States from 1 January 2019 to 2 November 2021. To achieve this goal, the data were grouped as dependent variables: years, months-years. The observed similarities, the analysis and evaluation of the literature as well as the own experience made it (...) possible to forecast primary data for the future. The obtained results show a growing trend in the number of passengers transported by air in the United States. The forecast for 3 November 2021 to 31 December 2022 is 837 459 877 prospective air passengers in the United States. The standard deviation of the obtained forecast was 255 680,3, the arithmetic mean was 1 975 141 passengers and the median was 1 998 478 passengers. The observed similar trends in the identical months of July-October in 2019 and 2021 as well as the analysis of the literature and the own experience allowed for the selection of a method for the forecasting of the number of passengers transported by air in the United States for the future. The detected regularities as recurring trends in the number of air passengers transported in the United States on a dynamic basis may be used to forecast them for the future. (shrink)