Epicurus on the Self reconstructs a part of Epicurean ethics which only survives on the fragmentary papyrus rolls excavated from an ancient library in Herculaneum, On Nature XXV. The aim of this book is to contribute to a deeper understanding of Epicurus' moral psychology, ethics and of its robust epistemological framework. The book also explores how the notion of the self emerges in Epicurus' struggle to express the individual perspective of oneself in the process of one's holistic self-reflection as an (...) individual psychophysical being. (shrink)

This paper focuses on the narrative aspect of Seneca’s idea of self-transformation. It compares Seneca’s viewpoint with some modern notions of the narrative self to highlight some parallels and significant differences between the ancient and modern conceptions and it establishes the reading of some parts of De Brev. Vit. in the context of other passages as concerned with the narrative self. The paper argues, amongst other points, that in Ep. 83.1–3, Seneca extends the practice of meditatio (ethically directed self-examination) by (...) incorporating the construction of a narrative self into this process, in dual roles, as examiner and examined. It concludes that Seneca expected us to avail ourselves of a similar self-assessment based on a dialogue with philosophical texts. (shrink)

Editorial Board: Karl P. Ameriks, Margaret Atherton, Frederick Beiser, Fabien Capeillères, Faustino Fabbianelli, Daniel Garber, Rudolf A. Makkreel, Steven Nadler, Alan Nelson, Christof Rapp, Ursula Renz, Wilhelm Schmidt-Biggemann, Denis Thouard, Paul Ziche, Günter Zöller The series publishes monographs and essay collections devoted to the history of philosophy as well as studies in the theory of writing the history of philosophy. A special emphasis is placed on the contextualization of philosophical historiography into the areas of the history of science, culture, and (...) the wider scope of intellectual history. (shrink)

-- 5. Sağım solum sobe -- 6. Ulusal kültür savaşı -- 7. Sosyaliz, asıl şimdi -- 8. Aydınlar savaşı -- 9. Kadınlar savaşı.

This work is a historical study of the philosophical writings emerging from Imperial Russia's theological "academies" – Orthodoxy’s higher educational institutions that ran parallel to the secular universities – from their inception to the aftermath of the Bolshevik Revolution. Unlike with nineteenth century Russian revolutionary thought, there are few secondary studies of the philosophical works stemming from the academies. These philosophical works focused on ontology and, as such, stand in sharp contrast to the shift toward epistemology in that century as (...) happened in Germany. Another feature of the "academy" philosophies was the continual and explicit attempt to set themselves apart from the pervasive "subjectivism" of Western philosophical systems, although a largely unacknowledged influence persisted. At no time did the academy philosophers look to rational inquiry for more than an assist in understanding their theology. Instead they appealed to tradition and to an alleged direct insight into religious truths at the expense of logic and rational argument. The ultimate result was the pecular historical insularity of their community and concomitantly a subservience to the political state, traits that persist to this day. (shrink)

In this paper, we study on the ways the Intergovernmental Panel on Climate Change communicates scientific knowledge on climate change to policymakers in the Summary for Policymakers of the Fifth Assessment Report ; the most recent Assessment Report issued by the IPCC. We investigate implicit argumentation with a special focus on the ways the summary may direct the orientation of the discourse towards the evasion of climate action while appearing to be pro-action on the surface. The results of a systematic (...) analysis of polyphonic constructions in the language of the text indicate that implicit argumentation represents climate action inevitably subordinate to economic goals. In a number of constructions, the discourse reconstructs pro-economic-growth-based frames in contrast to prioritising environmental values when encouraging political action in the context of climate change. Through such language use, the discourses mediated by an institution of such high societal importance and authority as the IPCC arguably have a considerable impact in maintaining conservative climate policies and delaying, even hindering, a transition into a carbon-neutral society. Thus, we conclude that even the most authoritative climate-science-policy institutions should reconsider their use of linguistic representations in terms of implicit argumentation in their communication in order to encourage climate action in a more straightforward manner. As long as the most authoritative actors in science-policy discourse on climate change continue to reinforce cognitive frames evading urgent action to mitigate climate change, it is questionable whether we can expect the policymakers to have the courage to take ambitious action even if the figures in the natural-scientific evidence sections of the reports were demonstrating clear worsening trends. (shrink)

(OPEN ACCESS) In this article, I explore the implications of three moral grounds for the justification of supported voting – respect as opacity, respect as equal status, and respect as political care. For each ground, I ask whether it justifies surrogate voting for voters unable to either communicate or give effect to their electoral judgments, due to some cognitive or communicative disability. (Henceforth: incommunicability cases.) I argue that respect as opacity does not permit surrogate voting, and equal status does not (...) justify such support – although the latter account can make sense of the value loss involved in the persistent non-participation of individuals with cognitive and communicative disabilities. Finally, I argue that an account of supported voting based on the ethics of political care can accommodate a pro tanto moral permission to provide surrogate voting as a form of support in incommunicability cases, and it can account for the inclusive approach of the UN Convention on the Rights of Persons with Disabilities to supported decision-making. However, I show that in incommunicability cases, what the political community and individual caretakers ultimately owe to adult fellow citizens as equal members of the political community is some adequate form of political care – but not necessarily surrogate voting. (shrink)

(OPEN ACCESS) This paper offers a novel substantive justification for mandatory electoral quotas—e.g., gender or racial quotas—and a new methodological approach to their justification. Substantively, I argue for a political egalitarian account of electoral quotas. Methodologically, based on this account and a political egalitarian grounding of political participatory rights, I offer an alternative to the External Restriction Approach to the justification of electoral quotas. The External Restriction Approach sees electoral quotas as at best justified restrictions on political participatory rights. I (...) argue for the Internal Restriction Approach instead, which can justify electoral quotas by specifying the pro tanto scope of political participatory rights rather than by justifying restrictions on the pro tanto scope of these rights. On this approach, adequately set electoral quotas do not even conflict with and are not balanced against political participatory rights, while electoral quotas—when justified—are pro tanto required rather than merely permitted. (shrink)

Eines der zentralen Anliegen des "Wiener Kreises" ist heute aktueller denn je. Es bestand darin sichtbar zu machen, wie ganz unterschiedliche, weit auseinanderliegende Bereiche wissenschaftlicher Theoriebildung miteinander in Zusammenhang gebracht werden können. Genannt sei hier Otto Neurath, als Motor der ganzen Sache. Die "Encyclopedia of United Science" sollte eine Vorstellung davon vermitteln, wie moderne Wissenschaften ihre Erkenntnisansprüche formulieren und überprüfen. Sie knüpfte ausdrücklich an die Enzyklopädisten der französischen Aufklärung an. Die in diesem Band zusammengefassten Beiträge durchleuchten das Aufklärungskonzept, das der (...) Enzyklopädie der Logischen Empiristen zugrunde liegt. (shrink)

The issue of whether the phenomenology presented in Ideen I was a metaphysical realism or an idealism came to the fore almost immediately upon its publication. The present essay is an examination of the relation of Gustav Shpet, one of Husserl’s students from the Göttingen years, to this issue via his understanding of phenomenology and, particularly, of the phenomenological reduction, as shown principally in his early published writings. For Shpet, phenomenology employs essential intuition without regard to experiential intuition. If we (...) look on transcendental idealism as the label for this methodology, which disregards but does not deny either the empirical or its correlative species of intuition, then Shpet was such an idealist, all the while adhering to a metaphysical realism. In this way, Shpet could proclaim phenomenology to be the fundamental philosophical discipline without precluding the possibility of other philosophical disciplines insofar as they were conducted in relation to consciousness taken not as the “possession” of a human individual, but eidetically and thus not a “possession.”. (shrink)

This book presents a comprehensive study of the influence of Immanuel Kant’s Critical Philosophy in the Russian Empire, spanning the period from the late 19th century to the Bolshevik Revolution. It systematically details the reception bestowed on Kant’s ideas during his lifetime and up to and through the era of the First World War. The book traces the tensions arising in the early 19th century between the imported German scholars, who were often bristling with the latest philosophical developments in their (...) homeland, and the more conservative Russian professors and administrators. The book goes on to examine the frequently neglected criticism of Kant in the theological institutions throughout the Russian Empire as well as the last remaining, though virtually unknown, embers of Kantianism during the reign of Nicholas I. With the political activities of many young radicals during the subsequent decades having been amply studied, this book focuses on their largely ignored attempts to grapple with Kant’s transcendental idealism. It also presents a complete account of the resurgence of interest in Kant in the last two decades of that century, and the growing attempts to graft a transcendental idealism onto popular social and political movements. The book draws attention to the young and budding Russian neo-Kantian movement that mirrored developments in Germany before being overtaken by political events. (shrink)

There are a number of well-established concepts explaining decision-making. The sociology of wise practice suggests that thinking preferences like the use of intuition form a cornerstone of administrators’ virtuous practice and phronesis is a likely candidate to explain this behaviour. This contribution uses conceptual and theoretical resources from the behavioural sciences, management science as well as philosophy to account for individual level differences of employees regarding thinking preferences in administrative professions. The analysis empirically investigates the behavioural dimension of the preference (...) for intuition vs the preference for deliberation to cast light on three different intuitive markers present among individuals who also prefer to use deliberation. We explore possible explanations for the differences and similarities of our global sample of 2227 workplace respondents who conceptually represent phronetic practitioners. The results show that many phronetic practitioners prefer the intuitive marker of unconscious thought, besides using deliberation. (shrink)

The article shows how two domains of Neurath’s broad and multifaceted work are related to each other: the concepts and methods he wanted to implement in political economics, on the one hand, and the methods of visualization that he and his interdisciplinary team developed at the Social and Economic Museum of Vienna, on the other. Some of Neurath’s suggestions in both domains are surprisingly modern even today.

The question is whether we can even speak about alterity in our current world, whether the meeting of the other is possible at all, and if it is, whether it should be discussed in an ontical-ontological, an ethical (Lévinas), or a social (Baudrillard) framework. In the ecstasy of communication (Baudrillard), the Other appears not as an autonomous person carrying an existential message, but as one of the elements of the system bridging the gap between the communicating parties. As soon as (...) the world becomes a transparent network, the Other loses his transcendent character and is reduced to an insignificant hub in the network that unites the world. We cannot speak of authentic alterity in such a network-like world, as otherness has become an element within an arbitrarily shaped electronic system. An authentic Other is not even possible, since alterity can always be arbitrarily modeled with the necessary technological instruments in the playing field of production. Hence, the Nietzschean dictum God is dead receives a new interpretation in this context. (shrink)

Ludwig Wittgenstein repeatedly called religion and faith “madness”, “folly”, etc. However, this does not mean that he considered it irrational or meaningless. Rather, he saw in it a way of thinking and speaking, a “language-game”, that was not explicitly rational, but nevertheless meaningful, and in which there were “entirely different connections” than normal between individual statements. Nor can the language of faith be regarded as conventional, according to Wittgenstein, even if approached from the point of view of the nature of (...) the statements it contains. If, for example, we think that theological statements are factual statements (as if they refer only to existing things or objects), then this language immediately becomes meaningless. The aim of my study is to analyze the “grammar” of this language (the language of faith or religion), using Wittgenstein’s notes from different times, paragraphs of his published works, comments made during university lectures, etc., and to describe the correct use of words in it. (shrink)

Karaim is a severely endangered language belonging to the Turkic language family and its only surviving dialect is Northwest Karaim with speakers in Lithuania and Poland. In the past few years numerous Karaim translations of the Bible have been discovered. Some of these are among the oldest texts written in this language. The authors present some of the oldest Karaim texts known today as well as recently discovered Karaim translations of the entire Tanakh. It is shown how these recent research (...) results have broadened our knowledge regarding the Karaim written heritage. Furthermore, some preliminary conclusions are drawn on the relationships among the manuscripts and the biographies of the copyists and translators involved in their creation. Textual similarities between sources created separately in communities located far from one another in the regions of Crimea, Lithuania, Volhynia, and Galicia suggest that a common Karaim tradition of Bible translation must once have existed. Moreover, the textual complexity and the use of sophisticated translation techniques in the oldest known texts support the claim that they were based on older texts or on a well-established oral tradition of translation. (shrink)

This volume offers a critical examination of the early works of Vladimir Solov'ëv, Russia's most famous and systematic philosopher. It presents a philosophical critique of his early writings up to 1881 from an immanent viewpoint and examines Solov'ëv's intended contributions to philosophy against the background of German Idealism, including Schopenhauer, and the positivism of his day. Examining contemporary reactions to his writings by leading figures of his day, such as Chicherin and Kavelin, The Early Solov'ëv and His Quest for Metaphysics (...) reveals the small but vibrant philosophical community in Russia during the immediate decades before the Bolshevik Revolution. It provides a detailed discussion of Solov'ëv's confrontation with his philosophical opponents and shows how his emphasis on developing a metaphysical ontology rather than epistemology exerted a virtual paradigmatic influence on Russian philosophy for years to come. This volume also sets Solov'ëv's writings against a detailed intellectual biography of these early years, drawing on letters to friends and relatives including reminiscences, and challenges many of the received claims concerning his actions and positions, particularly his alleged youthful mystical visions. In addition, the book features two appendices: one that sketches the early Russian reception of French positivism against which Solov'ëv reacted in the name of metaphysics and another that presents a fascinating look at the Solov'ëv family background, which produced at once intellectual as well as dysfunctional members. Presenting a rare picture of the non-Marxist intellectual scene in 19th century Russia, The Early Solov'ëv and His Quest for Metaphysics will be of interest to graduate students and researchers looking for a philosophically informed approach to this unique thinker and era. (shrink)

Different summarized shape indices, like mean shape index (MSI) and area weighted mean shape index (AWMSI) can change over multiple size scales. This variation is important to describe scale heterogeneity of landscapes, but the exact mathematical form of the dependence is rarely known. In this paper, the use of fractal geometry (by the perimeter and area Hausdorff dimensions) made us able to describe the scale dependence of these indices. Moreover, we showed how fractal dimensions can be deducted from existing MSI (...) and AWMSI data. In this way, the equality of a multiscale tabulated MSI and AWMSI dataset and two scale-invariant fractal dimensions has been demonstrated. (shrink)

This paper offers a politolinguistic analysis of four ‘state of the nation’ speeches delivered by the Hungarian Prime Minister Viktor Orbán between 1999 and 2002. The analysis focuses on the ways in which Orbán’s self-representation, his discourse strategies and the tone of the speeches changed in response to changes in the ideological background over the four years in question. The findings demonstrate that Orbán’s voice was most active in the pre-election speech of 2002, that he had become increasingly interpellative (in (...) the Althusserian sense) over this period and that he increasingly tried to conversationalize the dominant ideology. (shrink)

Eine plarmiäßig gestaltete Naturalwütschaft setzt an die Stelle der abstrakten Eiiüieit des Geldes und des Marktes eine konkrete Einheitlichkeit, die das Ergebnis von Beratungen und Entscheidungen ist. Da diese Eiiüieitlichkeit nicht auf ein Prinzip (das Geld) zurückgeführt werden kann, wüd in üir das "naturale Wesen aller Leistungen" einerseits und die Abhängigkeit der Wirtschaftsordnung von Machtverhältnissen andrerseits sichtbar. Ebenso soll die Eirüieitswissenschaft an die Stelle der abstrakten Eirüieit des phüosophischen Systems eine lebendige Verknüpfung des historisch gegebenen wissenschaftlichen Wissens setzen und es (...) so als Ergebnis "schöpferischer Tat" sichtbar und verfügbar machen. (shrink)

Eine plarmiäßig gestaltete Naturalwütschaft setzt an die Stelle der abstrakten Eiiüieit des Geldes und des Marktes eine konkrete Einheitlichkeit, die das Ergebnis von Beratungen und Entscheidungen ist. Da diese Eiiüieitlichkeit nicht auf ein Prinzip (das Geld) zurückgeführt werden kann, wüd in üir das "naturale Wesen aller Leistungen" einerseits und die Abhängigkeit der Wirtschaftsordnung von Machtverhältnissen andrerseits sichtbar. Ebenso soll die Eirüieitswissenschaft an die Stelle der abstrakten Eirüieit des phüosophischen Systems eine lebendige Verknüpfung des historisch gegebenen wissenschaftlichen Wissens setzen und es (...) so als Ergebnis "schöpferischer Tat" sichtbar und verfügbar machen. (shrink)

With his “discovery” of the phenomenological reduction, Husserl confronted the problem of intersubjectivity: How is the Other constituted? Gustav Shpet, a Russian student of Husserl’s in Göttingen, unlike many others accepted the reduction on some level but, unlike Husserl, did not dwell on the problem. In this essay, we look first at the Russian treatment of intersubjectivity in the immediately preceding years and see that the concern was over the possibility of proving our natural conviction in the Other. We then (...) turn to Husserl’s position circa 1912 with its embryonic conception of empathy as its vehicle into the sphere of the Other’s “ownness.” Finally, we turn to Shpet, who cautiously suggests that Husserl’s division of intuition into two sorts, experiencing and ideal, is insufficient. Affirming Husserl’s claim that each species of being has a correlative cognitive method, Shpet asserts that social being should also have its own method. Shpet recognizes that Husserl does not ascribe originary givenness to what empathy provides, but might Husserl have been wrong about this? Could it be that empathy, properly understood as a third form of intuition, “comprehension,” provides social being originarily and therefore functions in the constitution of the Other analogously to the way experiencing intuition functions in the constitution of physical things? However, comprehension is employed on what the Other presents, namely signs, be they in the form of bodily movements, speech or even writing. In this way, Shpet transforms Husserl’s transcendental phenomenology into a hermeneutic phenomenology. (shrink)

The two names most closely associated with phenomenology in early twentieth century Russia are Gustav Špet and Aleksej Losev. However, is that judgment warranted with regard to Losev? In just what way can we look on him as a phenomenologist? Losev himself, in the mid-1920s, employed the expression “dialectical phenomenology,” seeing phenomenology as an initial descriptive method to ascertain essences. He was sharply critical of its self-limitation in disavowing all explanation as metaphysical. Yet, earlier that decade Losev approved of Husserl’s (...) opposition to reductionism and of his focus on essences and senses. In this way, the record is unclear: In the short span of a decade he moved from a position of qualified sympathy with phenomenology to an overtly unqualified insouciance. Looking at Losev’s criticisms, however, from the late 20s and early 30s, we find a logical anticipation of Husserl’s own move from a static to a genetic phenomenology. (shrink)

In their article Yasha Rohwer and Emma Marris argue that there is no underived prima facie obligation to preserve genetic integrity. It is clearly demonstrated that conservation bi...

According to the Desire-Based Reasons Model reasons for action are provided by desires. Many, however, are critical about the Model holding an alternative view of practical reason, which is often called valued-based. In this paper I consider one particular attempt to refute the Model, which advocates of the valued-based view often appeal to: the idea of reason-based desires. The argument is built up from two premises. The first claims that desires are states that we have reason to have. The second (...) argues that desires do not add to the stock of reasons the agent has for having them. Together the two theses entail that desires are based on reasons, which they transmit but to which they cannot add. In the paper I deal with a counterexample to the second premise: tie-breaking desires. I first distinguish two interesting cases and argue that only the second challenges the premise. Then I move onto analyze this challenge by focusing on Ruth Chang’s recent employment of it. I show that contrary to its counterintuitive appearance, the challenge can be sustained. However, I also argue that Chang overlooks the full potential of one particular response to the challenge: the introduction of higher-order reasons determining the normative significance of these desires. At the same time, I show that this response has a problem that Chang does not consider. As a result, the response can only partially disarm the challenge of tie-breaking desires; or not at all, depending on what significance we attribute to the counterexamples. (shrink)

Can morality be so demanding that we have reason not to follow its dictates? According to many, it can, if that morality is a consequentialist one. We take the plausibility and coherence of this objection – the Demandingness Objection – as a given and are also not concerned with finding the best response to the Objection. Instead, our main aim is to explicate the intuitive background of the Objection and to see how this background could be investigated. This double aim (...) leads to different albeit connected threads of inquiry. We first outline the Objection, its different forms and how intuition figures in them. After this, we move on to consider the ongoing debate about the use of intuitions in (moral) philosophy with a focus on two challenges: what intuitions are and how we can detect them. To answer these challenges, we propose an account according to which moral intuitions are seemings that are characterized by being non-inferential, spontaneous, non-doxastic, phenomenologically distinctive, non-sensory, intrinsically motivating, and stable. Armed with these seven “markers” of moral intuition, we put a forward a complex experimental methodology and raise and respond to possible problems with it. (shrink)

:In this paper, I examine the concept of.

Emotional intelligence was linked to sport participation. We report two studies in which we tested the link between exercise volume, defined as weekly hours of exercise, and EQ. Volunteers completed the Wong and Law Emotional Intelligence Scale. In Study I, significant correlations between exercise volume and use- and regulation-of-emotions prompted us to use a posteriori grouping into high- and low exercise-volume groups. The former exhibited better use-of-emotions than the latter. In Study II, using a priori grouping, we replicated the finding (...) from Study I, and the groups also differed in “self-emotions appraisal” and total EQ. Since the items measuring the use-of-emotions involve motivational aspects of the EQ, we posit that this dimension is “naturally” linked to exercise volume. Our findings also suggest that self-emotions appraisal and the overall EQ are linked to greater volumes of exercise. These results should provide an incentive for longitudinal studies in this area. (shrink)

This is a short, critical introduction to Cohen's book and argument: that socialism is justified on several grounds contrary to common opinion. I present Cohen's arguments together with some potential problems as well as responses to them.

Why, since happiness is so universally sought after, are so many people so miserable? The answer can be found by unpacking the wisdom of two of history's intellectual giants who set out to answer the question that has confounded man from time immemorial: What makes us happy? Aristotle and Thomas Aquinas existed sixteen centuries apart, yet each reached similar understandings about what makes a person happy and what makes him miserable. In these enlightening pages, Dr. Charles Nemeth synthesizes the judgments (...) of history's two greatest thinkers to present for you a life plan that inevitably leads to a happy human existence, whatever your ethnicity, religion, or citizenship. You will explore what it means to be happy and will come to understand the limitations of happiness. You'll learn how to live in accordance with your basic nature so that your inclinations will not conflict with that which makes you flourish. And you'll calibrate your compass so that you will be able to navigate your way into a state of life that makes you truly happy. Moreover, you'll discover why happiness is obtained through action and not mere desire and why wealth and fame do not -- and cannot -- buy happiness. You'll also learn why the body, despite providing avenues for sensory and intellectual pleasure, is incapable of providing true happiness. Strikingly, none of the suggestions in this book have ever been shown to be flawed. These timeless recommendations for a happy life never go out of favor and never change. Instead, they remain a constant, permanent, universal set of criteria on how to achieve a happy existence. You'll also learn: The benefits of moderation, sensibility, and equilibrium The source of ultimate happiness and the means to attain it The formula for fostering contentment -- what to strive for and what to avoid The essence of true goodness, happiness, and beauty Human excellence and different levels of happiness With this Rosetta stone of a book, you will find solutions to fortify your soul and bring you peace. You will be equipped with a new sense of direction, hope, and healing that will guide you closer to lasting happiness. (shrink)

Why concern oneself with Otto Neurath’s economic thought in its historical context? Could anything be more out of fashion than a theory proposing a centrally managed planned economy? Than the views of a theorist whose ideas on in-kind economic planning drove the notion of economic planning to its utmost extreme ? Indeed, Neurath’s ideas appeared too radical and utopian even for the social democrats of the 1920s. So why give even a second thought to them today? Would it not be (...) better to follow the advice a colleague gave me in the 1980s and to pass over Neurath’s “youthful sins” silently so as not to tarnish the reputation that – finally, after a lengthy delay – has been accredited to Neurath for his impressive philosophical achievements within the framework of logical empiricism?In the years since the 1980s, however, Neurath’s economic writings have attracted much more interest than anyone would previously have suspected. Today we are aware of the fact that Neurath formulated ideas at an unexpectedly early stage that are currently relevant in ecological economy, social choice theory and developmental economy. And that his reflections vis-à-vis “associational socialism” could provide interesting impulses for a new theory of socialism. Viewed from this perspective, Neurath’s status is secure as a precursor of theoretical developments and debates that are in full swing today. But is that enough? After all, if the role of the precursor is an endearing one, isn’t it also quite thankless? For even in the areas in which Neurath can be regarded as a precursor, the relevant questions are posed today with far greater precision and with reference to current facts – so why should anyone concern oneself with a precursor whose fundamental assumptions differ so greatly from those of the overwhelming majority of economists working today? (shrink)

From a juridical standpoint, Kant ardently upholds the state's right to impose the death penalty in accordance with the law of retribution. At the same time, from an ethical standpoint, Kant maintains a strict proscription against suicide. The author proposes that this latter position is inconsistent with and undercuts the former. However, Kant's division between external (juridical) and internal (moral) lawgiving is an obstacle to any argument against Kant's endorsement of capital punishment based on his own disapprobation of suicide. Nevertheless, (...) Kant's basic conception of autonomy underlies both of these otherwise distinct forms of lawgiving, such that acts of suicide and capital punishment are rendered equally irrational within his overall framework. (shrink)