Altruism can be understood in terms of traditional principles of reinforcement if an outcome that is beneficial to another person reinforces the behavior of the actor who produces it. This account depends on a generalization of reinforcement across persons and might be more amenable to experimental investigation than the one proposed by Rachlin.

This research work examines Heidegger's (1889-1976) contention that phenomenology can inspire, illuminate, motivate, reinforce and guide (human) individual's actions. It achieves this by adapting Heidegger's phenomenological approach to analyze and interpret representative everyday factical experiences of nepotism, selfishness and mass mentality in the (Nigerian) society. Doing this helps to ascertain whether these experiences have any phenomenological link with inauthenticity. Also, it provides a close reading and interpretation of Heidegger's treatment of authentic existence, and explores the possibility of complimenting it with (...) the phenomenology of Commensality, as a mode of care and a way to authenticity. In this manner, it strategically explores possible ways of inspiring individual Daseins to authenticity, and with it engendering a positive transformation of the (Nigerian) society. Presenting and elaborating the phenomenology of Commensality, the work highlights the relationship and the differences between the phenomenology of Commensality and the ontical or sociological understanding of commensality as obtained in African traditional societies. Phenomenology of Commensality argues for the 'renaissance' of Commensality, concretely expressed as Onyenkeanyi, and not just for its 'revival'. The research work further develops the phenomenology of education for Commensality, discussing the possible content and focus of its curriculum, while differentiating it from ethics. The proper implementation of phenomenology of education for Commensality could inspire and illuminate individual Daseins to authenticity, and thereby becomes an improvement strategy for the positive transformation of the (Nigerian) society. As a phenomenology, it is appropriate that the people and places analyzed take on a definite character, which is why the Nigerian society is used. However, it is expected that the implications of the findings presented here will be general and accurate enough to allow application to any number of similar situations. (shrink)

The inquiry into the nature of truth plays an important role in Fichte's thought, especially following his departure from Jena, and indeed in the WL-1804-ii the doctrine of truth emerges as the centerpiece of the WL. The following paper argues that the conception of truth evolves significantly after the WL-1804-ii, and that, in such texts as the Erlanger Metaphysik, the Spekulation zu Koppenhagen, and the 1812 WL, Fichte, building on the account of the hiatus in the WL-1804-ii while moving away (...) from its notion of absolute truth, seeks to understand truth in terms of freedom, or indeed, as what »yields to freedom«, wherein freedom, through the negativity of the concept, produces an emptiness, a clearing, that is »fulfilled« with truth. Anticipating the phenomenological account of truth yet without abandoning a strong sense of normativity, Fichte’s alethology remains a compelling alternative to contemporary positions. (shrink)

Are there truly fundamental entities in nature? Or are the things that we regard as fundamental in our theories – for example space, time or the masses of elementary particles – merely awaiting a derivation from a new, yet to be discovered theory based on elements that are more fundamental? This was the central question posed in the 2018 FQXi essay competition, which drew more than 200 entries from professional physicists, philosophers, and other scholars. This volume presents enhanced versions of (...) the fifteen award-winning essays, giving a spectrum of views and insights on this fascinating topic. From a prescription for “when to stop digging” to the case for strong emergence, the reader will find here a plethora of stimulating and challenging ideas - presented in a largely non-technical manner - on which to sharpen their understanding of the language of physics and even the nature of reality. (shrink)

Spanning 2,500 years of thought, this superb volume provides essential coverage of the most influential philosophers of the Western world, including Socrates, ...

An anthology devoted to the intellectual developments that led up to the philosophy of Plato.

This paper presents and examines the interreligious philosopher-theologian Raimon Panikkar’s proposal of ‘Cosmic Confidence’ in interreligious spirituality and another dialogue theologian Paul Knitter’s critique on it. Their conversation is to be situated in a wider issue of the relation between pluralism and justice. The paper proceeds in three parts. The first part summarily presents the context and direction of Panikkar’s pluralistic vision, particularly with a focus on his central insight of cosmic confidence. The second part indicates a challenge to Panikkar’s (...) cosmic confidence in terms of a preferential option for the poor – a spirit, of course, of liberation theology, but also that gets reflected in the challenge thrown by Knitter. And the final part deals with some implications of their mutual dialogue for the issue of pluralism, justice and reconciliation. (shrink)

Decapod crustaceans are faceless animals with five pairs of legs, an external skeleton and multiple nerve centres rather than a single brain. They include common seafood species such as crayfish, crabs, lobsters, prawns and shrimp. These characteristics make them difficult to empathise with and consequently legal protection of decapods ranges from strong, through circumstantial to non-existent. Whether they are capable of experiencing pain depends on definitions and the requirement for absolute proof of an inherently subjective psychological experience. Yet like other (...) animals, decapods fulfil neuroanatomical, pharmacological and behavioural criteria that are consistent with a pain response. Whether they experience stress, harm and distress is less controversial because these conditions are more measurable than the pain response. To balance animal welfare concerns with scientific merit whilst providing confidence for the growing public awareness of crustacean welfare, use of decapod crustaceans in research should require ethical review. (shrink)

The Vanderbilt Library of American Philosophy offers interpretive perspectives on the historical roots of American philosophy and on present innovative developments in American thought, including studies of values, naturalism, social philosophy, cultural criticism, and applied ethics. A comprehensive examination of the life, art, politics, religion, and imagination of one of the most renowned philosophers of the twentieth century.

This article traces the association between the European overseas empires and the concept of sovereignty, arguing that, ever since the days of Cicero—if not earlier—Europeans had clung to the idea that there was a close association between a people and the territory it happened to occupy. This made it necessary to think of an “empire” as a unity—an “immense body,” to use Tacitus’s phrase—that would embrace all its subjects under a single sovereign. By the end of the eighteenth century it (...) had become possible, in this way, to speak of “empires of liberty” that would operate for the ultimate benefit of all their “citizens,” freeing them from previous tyrannical rulers and bringing them under the protection of more benign regimes. In such empires sovereignty could only ever be, as it had become in Europe, undivided. The collapse of Europe's “first” empires in the Americas, however, was followed rapidly by Napoleon’s attempt to create a new kind of Empire in Europe. The ultimate, and costly, failure of this project led many, Benjamin Constant among them, to believe that the age of empires was now over and had been replaced by the age of commerce. But what in fact succeeded Napoleon was the modern European state system, which attempted not to replace empire by trade, as Constant had hoped, but to create a new kind of empire, one that sought to minimize domination and settlement, and to make a sharp distinction between imperial ruler and imperial subject. In this kind of empire, sovereignty could only be “divided.” Various kinds of divided rule were thus devised in the nineteenth century. Far, however, from being an improvement on the past, this ultimately resulted in—or at least contributed greatly to—the emergence of the largely fictional and inevitably unstable societies that after the final collapse of the European empires became the new states of the “developing world.”. (shrink)

An abridged and translated edition of two of Wolfgang Ernst’s major works, representing the ambitious claim of a comprehensive knowledge-oriented analysis of media temporalities.

Master basic skills of philosophical writing The Philosophy Student Writer's Manual, 3/e provides readers with the tools needed to write successful philosophy papers. The manual includes general background information on philosophy, helpful writing strategies, research tips, format instructions, and more. This user-friendly guide includes samples of excellent student writing that serve as concrete models for quality philosophical writing.

A crow sat in a tree holding in his beak a piece of meat that he had stolen. A fox which saw him determined to get the meat. It stood under the tree and began to tell the crow what a beautiful big bird he was. He ought to be king of all the birds, the fox said, and he undoubtedly would have been made king, if only he had a voice as well. The crow was so anxious to prove (...) that he had a voice, that he dropped the meat and croaked for all he was worth. Up ran the fox, snapped up the meat, and said to him: ‘If you added brains to all your other qualifications you would make an ideal king.’. (shrink)

Henri Bergson's work is often presented as an optimistic philosophy. This essay presents a counter-narrative to that reading by looking to the place of the problem of evil within his integral metaphysics. For, if Bergson’s philosophy is simply optimistic, or simply derives meaning from the wholeness of experience, then it risks a theodical structure which undercuts its ability to speak to contemporary social and political problems of suffering. A theodical structure is one that, at bottom, justifies the experience of suffering (...) by way of a concept of the whole or some concept that functions to subsume everything within it. Suffering is subsumed and given meaning by placing it within a relation, often with a telos that redeems or sublimates the experience of suffering. This takes such a singular experience such as suffering and renders it merely relative to the part it plays within the system of everything. On my reading, Bergson’s philosophy contains a supplement of what we might call pessimism or negativity inherent in his metaphysics as integral experience. This supplement undermines the theodical structure that may be assumed to undercut Bergson’s philosophy when confronted with evil or suffering and is seen most clearly in his critique of the notion of “everything.”. (shrink)

Name der Zeitschrift: Nietzsche-Studien Jahrgang: 44 Heft: 1 Seiten: 462-486.