The notion that our society, its education system and its intellectual life, is characterised by a split between two cultures – the arts or humanities on one hand and the sciences on the other – has a long history. But it was C. P. Snow's Rede lecture of 1959 that brought it to prominence and began a public debate that is still raging in the media today. This fiftieth anniversary printing of The Two Cultures and its successor piece, A Second (...) Look features an introduction by Stefan Collini, charting the history and context of the debate, its implications and its afterlife. The importance of science and technology in policy run largely by non-scientists, the future for education and research, and the problem of fragmentation threatening hopes for a common culture are just some of the subjects discussed. (shrink)

A careful and competent introduction to the Russell-Broad type of analytic philosophy.--A. C. P.

Messages describing life after death from the author's deceased brother-in-law.--A. C. P.

Dan Baras has recently argued for the claim that Theistic Mathematical Platonism fares no better than Mathematical Platonism with respect to explaining why our mathematical beliefs are correlated with mind-independent mathematical truths. In this paper I argue that, insofar as TMP provides a proximate or local explanation for this truth-tracking correlation whereas MP fails to offer any corresponding explanation, Baras’s claim that TMP fares no better than MP with respect to explaining this correlation is false.

C P Ormell; Ideology and the Reform of School Mathematics, Journal of Philosophy of Education, Volume 3, Issue 1, 30 May 2006, Pages 37–54, https://doi.org/10.1.

In an influential article, Anthony Kenny charged that (a) the view of freedom in Descartes’ “1645 letter to Mesland” is incoherent, and (b) that this incoherence was present in Descartes’ thought from the beginning. Against (b), I argue that such incoherence would rather support Gilson’s suspicions that the 1645 letter is dishonest. Against (a), I offer a close reading of the letter, showing that Kenny’s objection seems plausible only if we misconstrue a key ambiguity in the text. I close by (...) defending Descartes against some related worries of my own about the degrees of Cartesian freedom. I conclude that there is really no good reason to deny that Descartes’ view in the 1645 letter is both internally coherent and a genuine explication of the Meditations’ account of freedom. (shrink)

Offering an original perspective on the central project of Descartes' Meditations, this book argues that Descartes' free will theodicy is crucial to his refutation of skepticism. A common thread runs through Descartes' radical First Meditation doubts, his Fourth Meditation discussion of error, and his pious reconciliation of providence and freedom: each involves a clash of perspectives-thinking of God seems to force conclusions diametrically opposed to those we reach when thinking only of ourselves. Descartes fears that a skeptic could exploit this (...) clash of perspectives to argue that Reason is not trustworthy because self-contradictory. To refute the skeptic and vindicate the consistency of Reason, it is not enough for Descartes to demonstrate that our Creator is perfect; he must also show that our errors cannot prove God's imperfection. To do this, Descartes invokes the idea that we err freely. However, prospects initially seem dim for this free will theodicy, because Descartes appears to lack any consistent or coherent understanding of human freedom. In an extremely in-depth analysis spanning four chapters, Ragland argues that despite initial appearances, Descartes consistently offered a coherent understanding of human freedom: for Descartes, freedom is most fundamentally the ability to do the right thing. Since we often do wrong, actual humans must therefore be able to do otherwise-our actions cannot be causally determined by God or our psychology. But freedom is in principle compatible with determinism: while leaving us free, God could have determined us to always do the good. Though this conception of freedom is both consistent and suitable to Descartes' purposes, when he attempts to reconcile it with divine providence, Descartes's strategy fails, running afoul of his infamous doctrine that God created the eternal truths. (shrink)

In the Fourth Meditation, Descartes asks: 'If God is no deceiver, why do we sometimes err?' Descartes's answer (despite initial appearances) is both systematic and necessary for his epistemological project. Two atheistic arguments from error purport to show that reason both proves and disproves God's existence. Descartes must block them to escape scepticism. He offers a mixed theodicy: the value of free will justifies God in allowing our actual errors, and the perfection of the universe may justify God in making (...) us able to err. Though internally coherent, Descartes's theodicy conflicts with his view of divine providence. (shrink)

Hsiao has recently developed what he considers a ‘simple and straightforward’ argument for the moral permissibility of corporal punishment. In this article we argue that Hsiao's argument is seriously flawed for at least two reasons. Specifically, we argue that a key premise of Hsiao's argument is question-begging, and Hsiao's argument depends upon a pair of false underlying assumptions, namely, the assumption that children are moral agents, and the assumption that all forms of wrongdoing demand retribution.

According to “hard” compatibilists, we can be responsible for our actions not only when they are determined by mindless natural causes, but also when some agent other than ourselves intentionally determines us to act as we do. “Soft” compatibilists consider freedom compatible with merely natural determinism, but not with intentional determinism (e.g., theological determinism). Because he believes there is no relevant difference (NRD) between a naturally determined agent and a relevantly similar intentionally determined agent, John Martin Fischer is a hard (...) compatibilist. However, he argues for “historical” compatibilism by appealing to the intuition that certain manipulated agents are not responsible. By considering a new type of manipulation case, I show that Fischer’s appeal to ordinary intuitions about manipulation conflicts with NRD, so that he must choose between the two. The closing section explains why I think going “soft” is Fischer’s better option. (shrink)

We formalise the notion of those infinite binary sequences z that admit a single program P which expresses the entire algorithmical structure of z. Such a program P minimizes the information which must be used in a relative computation for z. We propose two concepts with different strength for this notion, the learnable and the super-learnable sequences. We establish three different equivalent characterizations of learnable (super-learnable, resp.) sequences. In particular, we prove that a sequences z is learnable (super-learnable, resp.) if (...) and only if there is a computable probability measure p such that p is Schnorr (Martin-Lof, resp.) p-random. There is a recursively enumerable sequence which is not learnable. The learnable sequences are invariant with respect to all total and effective transformations of infinite binary sequences. (shrink)

We offer a novel interpretation of the argumentative role that Meditation IV plays within the whole of the Meditations. This new interpretation clarifies several otherwise head-scratching claims that Descartes makes about Meditation IV, and it fully exonerates the Fourth Meditation from either raising or exacerbating Descartes’ circularity problems.

A two strain HIV/AIDS model with treatment which allows AIDS patients with sensitive HIV-strain to undergo amelioration is presented as a system of non-linear ordinary differential equations. The disease-free equilibrium is shown to be globally asymptotically stable when the associated epidemic threshold known as the basic reproduction number for the model is less than unity. The centre manifold theory is used to show that the sensitive HIV-strain only and resistant HIV-strain only endemic equilibria are locally asymptotically stable when the associated (...) reproduction numbers are greater than unity. Qualitative analysis of the model including positivity, boundedness and persistence of solutions are presented. The model is numerically analysed to assess the effects of treatment with amelioration on the dynamics of a two strain HIV/AIDS model. Numerical simulations of the model show that the two strains co-exist whenever the reproduction numbers exceed unity. Further, treatment with amelioration may result in an increase in the total number of infective individuals (asymptomatic) but results in a decrease in the number of AIDS patients. Further, analysis of the reproduction numbers show that antiretroviral resistance increases with increase in antiretroviral use. (shrink)