One of this century’s most important philosophers here focuses on Plato’s Protagoras, Phaedo, Republic, and Philebus and on Aristotle’s three moral treatises to show the essential continuity of Platonic and Aristotelian reflection on the nature of the good.“Well translated and usefully annotated by P. Christopher Smith.... Gadamer’s book exhibits a broad and grand vision as well as a great love for the Greek thinkers.”-Alexander Nehemas, New York Times Book Review“The translation is highly readable. The translator’s introduction and frequent annotation provide (...) special elucidation on points of doctrinal complexity, giving ample references to other works and rival interpretations.”-Choice“This book is an important addition to the steadily growing number of Gadamer’s works available in English. In it, we see Gadamer at his best, that is, engaged in the practice of interpreting important texts from the philosophical tradition, and also at his most controversial.... I enthusiastically recommend this...challenging book as one that rewards all efforts to understand the important claims it makes on its readers.”-Francis J. Ambrosio, International Philosophy QuarterlyHans-Georg Gadamer is professor of philosophy emeritus at the University of Heidelberg. He is the author of numerous books, including two others translated by Smith: Dialogue and Dialectic: Eight Hermeneutical Studies on Plato and Hegel’s Dialectic: Five Hermeneutical Studies. (shrink)

Evidence‐based interventions have been developed and used to prevent HIV infections among black men who have sex with men (MSM) in Canada and the United States; however, the degree to which interventions address racism and other interlocking oppressions that influence HIV vulnerability is not well known. We utilize integrative antiracism to guide a review of HIV prevention intervention studies with black MSM and to determine how racism and religious oppression are addressed in the current intervention evidence base. We searched CINAHL, (...) PsychInfo, MEDLINE and the CDC compendium of evidence‐based HIV prevention interventions and identified seventeen interventions. Three interventions targeted black MSM, yet only one intervention addressed racism, religious oppression, cultural assets and religious assets. Most interventions' samples included low numbers of black MSM. More research is needed on interventions that address racism and religious oppression on HIV vulnerability among black MSM. Future research should focus on explicating mechanisms by which multiple oppressions impact HIV vulnerability. We recommend the development and integration of social justice tools for nursing practice that aid in addressing the impacts of racism and other oppressions on HIV vulnerability of black MSM. (shrink)

One of the most extensive yet least conclusive methodological debates within religious studies revolves around the question of what, precisely, the phenomenology of religion is and what contribution it can make to the study of religion. I do not intend to answer this important question here. To do so satisfactorily would require a range of historical, philosophical and methodological inquiry which would go quite beyond the bounds of a single article. My intention in this paper is, by comparison, unambitious. It (...) is to take one view of what phenomenology of religion is and to consider an area outside that usually explored by students of religion which can, nonetheless, shed some light on how religions might be studied in a way which is in accordance with the phenomenology of religion so understood. What follows will offer an answer to the question of what contribution one particular understanding of phenomenology might make to the study of religion, but no attempt will be made to establish whether or not this particular understanding ought to be regarded as normative. (shrink)

"This edition, which replaces the original Loeb edition..., offers text, translation, and annotation that are fully current with modern scholarship"--Front flap of dust jacket, volume 1.

This book describes a program of research in computable structure theory. The goal is to find definability conditions corresponding to bounds on complexity which persist under isomorphism. The results apply to familiar kinds of structures (groups, fields, vector spaces, linear orderings Boolean algebras, Abelian p-groups, models of arithmetic). There are many interesting results already, but there are also many natural questions still to be answered. The book is self-contained in that it includes necessary background material from recursion theory (ordinal notations, (...) the hyperarithmetical hierarchy) and model theory (infinitary formulas, consistency properties). (shrink)

In a discussion-note in Mind, Father P. M. Farrell, O.P., gave an account, in what he admitted to be an embarrassingly brief compass, of the Thomist doctrine concerning evil. There is one sentence in this discussion which at first glance appears paradoxical. Father Farrell has been arguing that a universe containing ‘corruptible good’ as well as incorruptible is better than one containing ‘incorruptible good’ only. He continues: ‘If, however, they are to manifest this corruptible good, they must be corruptible and (...) they must sometimes corrupt.’ The final words, despite Father Farrell's italics, strike one as expressing, not a self-evident truth, but a non sequitur. The fact that I am capable of committing murder does not entail that I will at some time commit it. It is not immediately obvious that a similar entailment holds in the case of corruption and corruptibility. (shrink)

This edition of Martin Ostwald's revised version of J. B. Skemp's 1952 translation of _Statesman_ includes a new selected bibliography, as well as Ostwald's interpretive introduction, which traces the evolution in Plato's political philosophy from _Republic_ to _Statesman to Laws_--from philosopher-king to royal statesman.

Crito is a dialogue by the ancient Greek philosopher Plato. It depicts a conversation between Socrates and his wealthy friend Crito regarding justice, injustice, and the appropriate response to injustice. Socrates thinks that injustice may not be answered with injustice, and refuses Crito's offer to finance his escape from prison. The dialogue contains an ancient statement of the social contract theory of government.

In this paper, I discuss whether different interpretations of the ‘aim’ of belief—both the teleological and normative interpretations—have the resources to explain certain descriptive and normative features of suspended belief (suspension). I argue that, despite the recent efforts of theorists to extend these theories to account for suspension, they ultimately fail. The implication is that we must either develop alternative theories of belief that can account for suspension, or we must abandon the assumption that these theories ought to be able (...) to account for suspension. To close, I briefly consider some of the reasons we have in favour of pursing each of these options, and I suggest that it is worth exploring the possibility that suspension is best understood as its own attitude, independently of theories of belief’s ‘aim’. (shrink)

Ash, C.J., Generalizations of enumeration reducibility using recursive infinitary propositional sentences, Annals of Pure and Applied Logic 58 173–184. We consider the relation between sets A and B that for every set S if A is Σ0α in S then B is Σ0β in S. We show that this is equivalent to the condition that B is definable from A in a particular way involving recursive infinitary propositional sentences. When α = β = 1, this condition is that B is (...) enumeration reducible to A. We establish further generalizations involving infinitely many sets and ordinals. (shrink)

In this paper, I defend teleological theories of belief against the exclusivity objection. I argue that despite the exclusive influence of truth in doxastic deliberation, multiple epistemic aims interact when we consider what to believe. This is apparent when we focus on the processes involved in specific instances (or concrete cases) of doxastic deliberation, such that the propositions under consideration are specified. First, I out- line a general schema for weighing aims. Second, I discuss recent attempts to defend the teleological (...) position in relation to this schema. And third, I develop and defend my proposal that multiple epistemic aims interact in doxastic deliberation—a possibility which, as of yet, has received no serious attention in the literature. (shrink)

We extend results of Harizanov and Barker. For a relation R on a recursive structure /oA, we give conditions guaranteeing that the image of R in a recursive copy of /oA can be made to have arbitrary ∑α0 degree over Δα0. We give stronger conditions under which the image of R can be made ∑α0 degree as well. The degrees over Δα0 can be replaced by certain more general classes. We also generalize the Friedberg-Muchnik Theorem, giving conditions on a pair (...) of relations R and S under which the images of R and S can be made ∑α0 and independent over Δα0 in a recursive copy of /oA. (shrink)

Kengo Miyazono, in his work Delusions and Beliefs, defends a teleo-functional account of delusions. In my contribution to this symposium, I question one of Miyazono’s motivations for appealing to teleo-functionalism over its main rival, dry-functionalism. Miyazono suggests that teleo-functionalism, unlike dry-functionalism, can account for the compatibility of the theses (i) that delusions are genuine doxastic states (doxasticism about delusions) and (ii) that delusions do not perform the typical causal roles of beliefs (the causal difference thesis). I argue, however, that there (...) are also ways for dry-functionalism to account for this compatibility. If what I have to say is correct, then Miyazono is perhaps too hasty—at least in one important respect—to opt for teleo-functionalism over dry-functionalism. Dry-functionalism has an equally good chance of satisfying some of Miyazono’s explanatory goals. (shrink)

The research investigates the role of leadership in the transformation of denominational structures towards a missional ecclesiology, and focusses on the Highveld Synod of the Dutch Reformed Church. It describes the missional journey of the denomination, and interprets the transformation. The theory of ‘complex leadership’ in complex systems is applied to the investigation of the impact of leadership on a denominational structure. The theory identifies three mechanisms used by leaders as enablers in emergent, self-organisation systems: Leaders disrupt existing patterns, they (...) encourage novelty, and they act as sensemakers. These insights are applied as a tool to interpret the missional transformation of a denomination. (shrink)

Let be a recursive structure, and let R be a recursive relation on . Harizanov isolated a syntactical condition which is necessary and sufficient for to have recursive copies in which the image of R is r.e. of arbitrary r.e. degree. We had conjectured that a certain extension of Harizanov's syntactical condition would be necessary and sufficient for to have recursive copies in which the image of R is ∑α0 of arbitrary ∑α0 degree, but this is not the case. Here (...) we give examples illustrating some restrictions on the possible ∑α0 degrees. In these examples, the image of R cannot be ∑α0 of degree d unless d possesses an “α-table”. (shrink)

Banking, in common with other areas of finance, is often considered an amoral field focused purely on risk and return. However, ethics does have an important role to play, both traditionally and as business and banking evolve. Based on a speech to a European Union conference on financing small and medium–sized enterprises , this paper seeks to provide an overview of ethics in banking using three terms. Integrity is important to generate the trust necessary for any banking system to flourish, (...) responsibility highlights contemporary banks’ need to take into account the consequences of their lending policies, and affinity refers to a set of relatively novel ways in which depositors and borrowers can be brought closer together than they are in conventional western banking. (shrink)

Philosophers and social scientists largely agree that fake news is not just necessarily untruthful, but necessarily insincere: it’s produced either with the intention to deceive or an indifference toward its truth. Against this, I argue insincerity is neither a necessary nor obviously typical feature of fake news. The main argument proceeds in two stages. The first, methodological step develops classification criteria for identifying instances of fake news. By attending to expressed theoretical and practical interests, I observe how our classification practices (...) turn on worries about fake news’s unique political-epistemic risks. From this, I argue (i) theories of fake news should capture independent mechanisms that realise these risks and (ii) the manifestation of them suffices for classifying a news story as fake news. The second step applies the classification criteria to bad science journalism. I argue the systematic epistemic faults in bad science journalism manifest the same political-epistemic risks we see in fake news, which suffices to justify classifying it as fake news. But since such faults aren’t plausibly attributed to its propagators being insincere, insincerity doesn’t function independently as a mechanism for realising fake news’s political-epistemic risks. Thus, I conclude, we should exclude insincerity from our accounts of the phenomenon. (shrink)