This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

The idea of agent causation—that a system such as a living organism can be a cause of things in the world—is often seen as mysterious and deemed to be at odds with the physicalist thesis that is now commonly embraced in science and philosophy. Instead, the causal power of organisms is attributed to mechanistic components within the system or derived from the causal activity at the lowest level of physical description. In either case, the ‘agent’ itself (i.e., the system as (...) a whole) is left out of the picture entirely, and agent causation is explained away. We argue that this is not the right way to think about causation in biology or in systems more generally. We present a framework of eight criteria that we argue, collectively, describe a system that overcomes the challenges concerning agent causality in an entirely naturalistic and non-mysterious way. They are: (1) thermodynamic autonomy, (2) persistence, (3) endogenous activity, (4) holistic integration, (5) low-level indeterminacy, (6) multiple realisability, (7) historicity, (8) agent-level normativity. Each criterion is taken to be dimensional rather than categorical, and thus we conclude with a short discussion on how researchers working on quantifying agency may use this multidimensional framework to situate and guide their research. (shrink)

The rapid emergence of digital media has created both new economic opportunities and new risks for authors, publishers, and users in regards to intellectual property. There is a theoretical conflict raging between those who believe "information should be free" and those attempting to protect intellectual property through surveillance and control of access. The Intellectual Commons works to develop a theory of intellectual property that is based on a theory of natural rights that assumes the existence of a "natural world" of (...) intellectual resources. (shrink)

Originally published in 1934, this book contains the last three books of the Latin text of Cicero's Disputations at Tusculum, the second volume of Dougan's two-volume critical edition of the text. The Latin is accompanied by a running commentary, and Dougan provides an introduction on the arguments contained in the books and the manuscript sources for the text. This book will be of value to anyone with an interest in the works of Cicero.

We take up the challenge of developing an international network with capacity to survey the world's scientists on an ongoing basis, providing rich datasets regarding the opinions of scientists and scientific sub-communities, both at a time and also over time. The novel methodology employed sees local coordinators, at each institution in the network, sending survey invitation emails internally to scientists at their home institution. The emails link to a ‘10 second survey’, where the participant is presented with a single statement (...) to consider, and a standard five point Likert scale. In June 2023, a group of 30 philosophers and social scientists invited 20,085 scientists across 30 institutions in 12 countries to participate, gathering 6,807 responses to the statement 'Science has put it beyond reasonable doubt that COVID-19 is caused by a virus'. The study demonstrates that it is possible to establish a global network to quickly ascertain scientific opinion on a large international scale, with high response rate, low opt-out rate, and in a way that allows for significant (perhaps indefinite) repeatability. Measuring scientific opinion in this new way would be a valuable complement to currently available approaches, potentially informing policy decisions and public understanding across diverse fields. (shrink)

We take up the challenge of developing an international network with capacity to survey the world’s scientists on an ongoing basis, providing rich datasets regarding the opinions of scientists and scientific sub-communities, both at a time and also over time. The novel methodology employed sees local coordinators, at each institution in the network, sending survey invitation emails internally to scientists at their home institution. The emails link to a ‘10 second survey’, where the participant is presented with a single statement (...) to consider, and a standard five-point Likert scale. In June 2023, a group of 30 philosophers and social scientists invited 20,085 scientists across 30 institutions in 12 countries to participate, gathering 6,807 responses to the statement Science has put it beyond reasonable doubt that COVID-19 is caused by a virus. The study demonstrates that it is possible to establish a global network to quickly ascertain scientific opinion on a large international scale, with high response rate, low opt-out rate, and in a way that allows for significant (perhaps indefinite) repeatability. Measuring scientific opinion in this new way would be a valuable complement to currently available approaches, potentially informing policy decisions and public understanding across diverse fields. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 23 (2003) 197-201 [Access article in PDF] An Interview with Donald Mitchell and James Wiseman The 2002 Fred Streng Book Award has been given to Donald W. Mitchell and James Wiseman for their edited collection, The Gethsemani Encounter: A Dialogue on the Spiritual Life by Buddhist and Christian Monastics. Donald W. Mitchell is professor of comparative philosophy at Purdue University and a member of (...) the editorial advisory board of Buddhist-Christian Studies. James Wiseman is a member of the Benedictine community of St. Anselm's Abbey in Washington, D.C., and is an associate professor of theology at the Catholic University of America. Following is an edited interview with both.DONALD MITCHELL How long have Buddhist and Christian monastics been in dialogue? In 1978 the Benedictine Confederation founded what is now named the Monastic Interreligious Dialogue (MID) in order to develop intermonastic dialogue, especially with Buddhism. MID has been in dialogue with Buddhism in Europe, Asia, Australia, and North America. Numerous MID spiritual exchanges and hospitality programs have taken place between Buddhist and Christian monastics over the years. How did the Dalai Lama get involved? His Holiness the Dalai Lama met with Thomas Merton in 1968, and from then on has been interested in Christian monasticism. He first got involved with MID when several of their members spoke with him at an East-West conference at the Naropa Institute in Boulder, Colorado, in 1981. This was the beginning of a series of intermonastic hospitality exchanges, with Tibetan Buddhist monks and nuns visiting Christian monasteries in the United States and Christian monastics being hosted at Tibetan Buddhist sites in India. Years later, at the Parliament of World's Religions in 1993, MID hosted a Buddhist-Christian dialogue on "Emptiness and Kenosis." The Dalai Lama took part in the dialogue and afterward told MID that he felt its dialogue with Buddhism had matured to the point [where] it would be helpful to have a weeklong retreat dialogue on the spiritual life in Buddhism and Christianity. Where did Gethsemani enter the picture? The Dalai Lama asked if it would be possible to hold the spiritual dialogue at Gethsemani Abbey, home of his friend Thomas Merton. In 1994 MID sent a delegation [End Page 197] to Dharamsala to discuss the proposal in more depth with the Dalai Lama. An agreement was reached to hold a retreat dialogue at Gethsemani Abbey with Buddhist and Christian teachers of spirituality coming from around the world. You're not a monk. How did you get involved? Good question. A year later, Sister Mary Margaret Funk, executive director of MID, met with me to request that I help organize the encounter as a lay advisor to MID. MID had used my book, Spirituality and Emptiness: The Dynamics of Spiritual Life in Buddhism and Christianity, to prepare for the Parliament dialogue on kenosis and emptiness. I agreed to help with inviting the Buddhist participants, crafting the program, and editing the proceedings. What developments in the dialogue have you seen occurring over the years? Many developments. As you can imagine, the Gethsemani Encounter in 1996 was itself a spiritual experience. As Ewert Cousins put it, there seemed to be two treasure boxes—Buddhism and Christianity—set before us in a spiritual atmosphere that enabled us to appreciate the gems of spiritual living shared by the participants. So the encounter itself brought the dialogue to a new stage of trust, understanding, and appreciation. This development can be seen in the fact that Buddhist participants suggested a project be undertaken to produce a Buddhist commentary on the Rule of St. Benedict. The result is Benedict's Dharma: Buddhists Reflect on the Rule of Saint Benedict, edited by Patrick Henry and published by Riverhead Books in 2001. What else? A small group of American Buddhist leaders and MID members met in 1999 to discuss the possibility of holding a Gethsemani Encounter II. It was decided to bring the dialogue ahead by focusing on one of the major topics that came up again and again at Gethsemani I—namely, the... (shrink)

We take up the challenge of developing an international network with capacity to survey the world’s scientists on an ongoing basis, providing rich datasets regarding the opinions of scientists and scientific sub-communities, both at a time and also over time. The novel methodology employed sees local coordinators, at each institution in the network, sending survey invitation emails internally to scientists at their home institution. The emails link to a ‘10 second survey’, where the participant is presented with a single statement (...) to consider, and a standard five-point Likert scale. In June 2023, a group of 30 philosophers and social scientists invited 20,085 scientists across 30 institutions in 12 countries to participate, gathering 6,807 responses to the statement Science has put it beyond reasonable doubt that COVID-19 is caused by a virus. The study demonstrates that it is possible to establish a global network to quickly ascertain scientific opinion on a large international scale, with high response rate, low opt-out rate, and in a way that allows for significant (perhaps indefinite) repeatability. Measuring scientific opinion in this new way would be a valuable complement to currently available approaches, potentially informing policy decisions and public understanding across diverse fields. (shrink)

'Het is wreed, weet je, dat muziek zo mooi kan zijn. Ze heeft de schoonheid van de eenzaamheid & van pijn; van kracht & vrijheid. De schoonheid van de teleurstelling & de nimmer verzadigde liefde. De wrede schoonheid van de natuur, en de eeuwigdurende schoonheid van de monotonie.'.

This chapter contains sections titled: Tradition in Christian Theology Tradition and the Philosophers Newman's Vindication of Tradition Philosophical Problems about Tradition Works cited.

Perhaps only Tar Baby is as enigmatic and compelling a figure from Afro-American mythic discourse as is that oxymoron, the Signifying Monkey.3 The ironic reversal of a received racist image of the black as simianlike, the Signifying Monkey—he who dwells at the margins of discourse, ever punning, ever troping, ever embodying the ambiguities of language—is our trope for repetition and revision, indeed, is our trope of chiasmus itself, repeating and simultaneously reversing in one deft, discursive act. If Vico and Burke, (...) or Nietzsche, Paul de Man, and Harold Bloom, are correct in identifying “master tropes,” then we might think of these as the “master’s tropes,” and of signifying as the slave’s trope, the trope of tropes, as Bloom characterizes metalepsis, “a trope-reversing trope, a figure of a figure.” Signifying is a trope that subsumes other rhetorical tropes, including metaphor, metonymy, synecdoche, and irony, and also hyberbole, litotes, and metalepsis. To this list, we could easily add aporia, chiasmus, and catachresis, all of which are used in the ritual of signifying.The black tradition has its own subdivisions of signifying, which we could readily identify with the typology of figures received from classical and medieval rhetoric, as Bloom has done with his “maps of misprision.” In black discourse “signifying” means modes of figuration itself. When one signifies, as Kimberly W. Benston puns, one “tropes-a-dope.” The black rhetorical tropes subsumed under signifying would include “marking,” “loud-talking,” “specifying,” “testifying,” “calling out”, “sounding,” “rapping,” and “playing the dozens.”4 3. On Tar Baby, see Ralph Ellison, “Hidden Man and Complex Fate: A Writer’s Experience in the United States,” Shadow and Act, p. 147, and Toni Morrison, Tar Baby. On the black as quasi-simian, see Jean Bodin, Method for the Easy Comprehension of History, trans. Beatrice Reynolds, p. 105; Aristotle Historia Animalium 606b; Thomas Herbert, Some Years Travels, pp. 16-17; and John Locke, An Essay Concerning Human Understanding, 8th ed., 2 vols., 2:53.4. Geneva Smitherman defines these and other black tropes and then traces their use in several black texts. Smitherman’s work, like that of Claudia Mitchell-Kernan and Abrahams, is especially significant for literary theory. See Smitherman, Talkin and Testifyin: The Language of Black America, pp. 101-66. See also nn. 13 and 14 below. (shrink)

An eminent philosopher explains why we owe it to future generations to take immediate action on global warming Climate change is the supreme challenge of our time. Yet despite growing international recognition of the unfolding catastrophe, global carbon emissions continue to rise, hitting an all-time high in 2019. Unless humanity rapidly transitions to renewable energy, it may be too late to stop irreversible ecological damage. In The Pivotal Generation, renowned political philosopher Henry Shue makes an impassioned case for taking (...) immediate, radical action to combat global warming. Shue grounds his argument in a rigorous philosophical analysis of climate change’s moral implications. Unlike previous generations, which didn’t fully understand the danger of burning carbon, we have the knowledge to comprehend and control rising carbon dioxide levels. And unlike future generations, we still have time to mitigate the worst effects of global warming. This generation has the power, and thus the responsibility, to save the planet. Shirking that responsibility only leaves the next generation with an even heavier burden—one they may find impossible to bear. Written in direct, accessible language, The Pivotal Generation approaches the latest scientific research with a singular moral clarity. It’s an urgently needed call to action for anyone concerned about the planet’s future. (shrink)

So considered, Hume is viewed as a naturalist, whose project in the first three parts of the first book of the Treatise is to provide an account of the ...

There is compelling evidence that pain experience is influenced by cognitive states. We explore one specific form of such influence, namely placebo analgesia, and examine its relevance for the cognitive penetration debate in philosophy of mind. We single out as important a form of influence on experience that we termradical cognitive penetration,and argue that some cases of placebo analgesia constitute compelling instances of this phenomenon. Still, we urge caution in extrapolating from this to broader conclusions about cognitive penetration in perceptual (...) experience. Instead, we suggest that the cognitive penetration of pain raises distinctive psychological, epistemological, and ethical issues. (shrink)

INTRODUCTION THE SEEMING CONTINGENCY OF THE QUESTION CONCERNING THE BODY AND THE NECESSITY FOR AN ONTOLOGICAL ANALYSIS OF THE BODY When we disclose and..

Thoreau's political writing is intensely personal and direct. Both his life and work focus uncompromisingly on the question 'how should I live?', and for Thoreau, no element of day-to-day existence is left untouched by moral and political issues. This edition of Thoreau's political essays includes 'Civil Disobedience', selections from Walden, 'Life Without Principle', and the anti-slavery addresses, such as 'Slavery in Massachusetts'. In her introduction, Nancy L. Rosenblum places the essays in the context of Thoreau's life of self-examination, and the (...) debates about the abolition of slavery, and she analyses the themes of citizenship and resistance that have made Thoreau an enduring influence in political philosophy and practice. (shrink)

First published in 1993. Routledge is an imprint of Taylor & Francis, an informa company.

Christof Koch and Klaus Hepp, in a recent essay in this journal1, issued a challenge to “those who call upon consciousness to carry the burden of the measurement problem in quantum mechanics.” Lest absence of a response be construed as admission of a failure of the idea that consciousness can play, via quantum measurement effects, a crucial role in neurodynamics, or that this idea has been in any rational way damaged by the arguments put forth in the cited article, I (...) respond here to that challenge. (shrink)

The powerful qualities view of properties is currently enjoying a surge in popularity. Recently, I have argued that the standard version of the view is no different from a rival view: the pure powers position. I have also argued that the canonical version of the powerful qualities view faces the same problem as the pure powers view: the dreaded regress objection. Joaquim Giannotti disagrees. First, Giannotti thinks that the standard version of the powerful qualities view can be differentiated from the (...) pure powers view. Second, Giannotti argues that the powerful qualities view is not susceptible to the regress objection. Third, he argues that there is another reasonable version of the powerful qualities view available, which makes use of the notion of ‘aspects’. In this note, I respond to Giannotti. I argue that all three of Giannotti’s arguments are unsuccessful. (shrink)

It is emphasized that a many-worlds interpretation of quantum theory exists only to the extent that the associated basis problem is solved. The core basis problem is that the robust enduring states specified by environmental decoherence effects are essentially Gaussian wave packets that form continua of non-orthogonal states. Hence they are not a discrete set of orthogonal basis states to which finite probabilities can be assigned by the usual rules. The natural way to get an orthogonal basis without going outside (...) the Schroedinger dynamics is to use the eigenstates of the reduced density matrix, and this idea is the basis of some recent attempts by many-worlds proponents to solve the basis problem. But these eigenstates do not enjoy the locality and quasi-classicality properties of the states defined by environmental decoherence effects, and hence are not satisfactory preferred basis states. This core problem is obscured by approaches that treat the universe as a quantum computer, but it needs to be addressed and resolved before a many-worlds-type interpretation can be said to exist. (shrink)

Here I discuss the basic elements, major stages, and completion of progressive evolution. The cosmic world of self-realization is based on extensive self-development within a closed contour: temporal counter-transitions of spatial counter-elements (energy bonds and media and, basically, substance structures) form of local worlds within it through evolution of informational structures. The organic world of reproduction develops through the open informational path: the initial substance, through energy exchange and metabolism, reproduces similar substance; the latter interacts with the environment and, subsequently, (...) reproduces its like, and so on. The animal world of self-regulation builds up a closed informational contour in the environment through the informational input and command output. The human world of self-cognition forms the intensive type of development within the internal closed informational contour of cognition. Counter-transitions of ideal images and signs relate to their real prototypes. In the course of cognition, abstractive thinking develops and brings man to the possibility of reflection of the initial world in its integrity (thus, elevates man to the infinite, by Hegel). (shrink)

This book’s basic argument is that the Freudian unconscious, far from constituting a radical break with the philosophy of consciousness, is merely the latest exemplar in a heritage of philosophical misunderstanding of the Cartesian cogito that interprets “I think, therefore I am” as “I represent myself, therefore I am” (in the classic interpretation of Heidegger, one of the targets of the book).

[opening paragraph]: In his keynote paper David Chalmers defines ‘the hard problem’ by posing certain ‘Why’ questions about consciousness? Such questions must be posed within an appropriate setting. The way of science is to try to deduce the answer to many such questions from a few well defined assumptions. Much about nature can be explained in terms of the principles of classical mechanics. The assumptions, in this explanatory scheme, are that the world is composed exclusively of particles and fields governed (...) by specified mathematical laws that refer neither to any individual person, nor to anyone’s experiences. These physical laws are supposed to be such that particles and fields, acting in concert, can form causally efficacious real functional entities such as driveshafts and propellers. Similarly, surges of electrical and mechanical activity in appropriately designed material substrates, composed of particles and fields acting in concert, could implement, in the world of matter, complex functional structures and long sequences of logical operations. Thus it is conceivable that all of our behaviour, and all of the internal processing that occurs in our bodies and brains could be deduced, at least in principle, from the principles of classical mechanics and appropriate boundary conditions. -/- Contents: 1. Introduction: Philosophical Setting 2. Quantum Model of the Mind/Brain 3. Person and Self 4. Meeting Baars's Criteria for Consciousness 5. Qualia 6. Free-Will. (shrink)