Here the philosopher and physicist David Z Albert argues, among other things, that the difference between past and future can be understood as a mechanical phenomenon of nature and that quantum mechanics makes it impossible to present the entirety of what can be said about the world as a narrative of “befores” and “afters.”.

I argue that (a) the phenomenon characteristic of pragmatic presupposition, is distinct from (b) the phenomenon characteristic of semantic presupposition, and that there are sentences exhibiting (a) alone. I apply this to Stalnaker's defense of van Fraassen's theory of semantic presupposition against Karttunen. I show that, since Stalmaker fails to distinguish (a) from (b), this defense amounts to an unsuccessful attempt to explain pragmatically the supposed instances of (b) in Karttunen's counter-examples. I observe that, given the distinction between (a) and (...) (b), we can salvage from Stalnaker the strategy of discounting certain of Karttunen's counter-examples which exhibit not (b) but merely (a). (shrink)

"An admirable accomplishment.... Roberts provides valuable insights into the current debate on the nature of historical knowledge in our present 'postmodern' time. Anyone concerned with the philosophy of history will need to reckon with this book."--Allan D. Megill, author of "Prophets of Extremity".

In addressing the regulation of human genetic futures, scientific standards concerning human kinds are endorsed by philosophical approaches that tend to exclude many people with genetic conditions from the deliberative process. In broadening the axiological, ontological and epistemological framework to include disability perspectives, the focus is shifted from questions of regulation to practical matters of participation, invoking ideals of community equality and enabled choice. In developing practical community engagements to deliberate upon genetic futures, a process that allows dialectical encounter between (...) eugenic and non-eugenic approaches is envisioned so that strong versions of eugenics are avoided. (shrink)

In _The Later Middle Ages,_ the third volume of his monumental _History of Political Ideas,_ Eric Voegelin continues his exploration of one of the most crucial periods in the history of political thought. Illuminating the great figures of the high Middle Ages, Voegelin traces the historical momentum of our modern world in the core evocative symbols that constituted medieval civilization. These symbols revolved around the enduring aspiration for the _sacrum imperium,_ the one order capable of embracing the transcendent and immanent, (...) the ecclesiastical and political, the divine and human. The story of the later Middle Ages is that of the "civilizational schism"—the movement in which not only the reality but the aspiration for the _sacrum imperium_ gradually disappeared and the unification of faith and reason dissolved. His recognition of this civilizational schism provides Voegelin with a unique perspective on medieval society. William of Ockham, Dante, Giles of Rome, and Marsilius of Padua all emerge in Voegelin's study as predecessors to modern thought; each turns to personal authority and intellectual analysis in an attempt to comprehend the loss of the _sacrum imperium_ as an authoritative ideal. Voegelin is further drawn into investigations that, despite insufficient attention by scholars, still bear relevance to the study of the later Middle Ages. The mysticism apparent in _Piers Plowman_ and the apocalyptic revolt of Cola di Rienzo are merely two reactions to the disintegration of wholeness. Yet the story of the later Middle Ages does not merely revolve around disintegration. Voegelin recognizes the emergence of the constitutional political tradition as the most positive development of this period. He is at his best when explaining the difference between the presence of a representative institution and the growth of communal consciousness. Voegelin's study of the English political pattern is matched only by his unique perspective on the German imperial zone, culminating in a fitting conclusion on Nicholas of Cusa—the one political thinker with the ability to evoke the unity of mankind beyond fragmentation. _The Later Middle Ages_ is at once a brilliant examination of the symbols that characterized medieval society and a remarkable predecessor to Voegelin's study of the modern world, beginning with the Renaissance and the Reformation. (shrink)

The prelims comprise: Introduction How it Works Sources of Error and Uncertainty DNA Typing Results as Legal Evidence The Legal Reception of DNA Typing DNA Typing and the Judicial Assessment of Scientific Evidence Social Impact: Criminal Investigation and Adjudication Conclusion Notes.

The shape and turnover of photoreceptor membranes appears to depend on associated actin filaments. In dipterans, the photoreceptor membrane is microvillar. It is turned over by the addition of new membrane at the bases of the microvilli and by subsequent shedding, mostly from the distal ends. Each microvillus contains actin filaments as a component of its cytoskeletal core. Two myosin I‐like proteins co‐localize with the actin filaments. It is suggested that one of the myosin I‐like proteins might be linked to (...) the microvillar membrane. By interacting with the actin filaments, this motor should move the membrane of a microvillus in a distal direction, thus providing a possible mechanism for the turnover of the membrane.A vertebrate photoreceptor cell contains a small cluster of actin filaments in its connecting cilium at the site where new transductive disk membranes are formed. Disruption of the actin filaments perturbs disk morphogenesis. The most likely explanation for this perturbation is that the process of initiating a new disk is inhibited. Conventional myosin (myosin II) is found in the connecting cilium with the same distribution as actin. A simple model is proposed to illustrate how the actin–myosin system of the connecting cilium might function to initiate the morphogenesis of a disk membrane. (shrink)

Habit rules our lives. While many of our individual habits seem perfectly reasonable, when aggregated together they spell ecological disaster. Beyond consumerism, other ways of living are clearly possible. Reoccupy Earth shows how an approach to philosophy attuned to our ecological existence can suspend the taken-for-granted and open up alternative forms of earthly dwelling.

An encounter with a large object may induce feelings of fear, awe, attraction, and more. But it is not simply the physical dimensions of an object that account for our sense that something is "big." Big Culture is a study of large objects and images that works to identify the qualities and effects of bigness. In doing so, David Wittenberg offers a philosophical proposal for reconceptualizing the problem of magnitude. The book explores examples of bigness that are simultaneously familiar (...) and singular in the cultural landscape, such as skyscrapers, atomic bomb explosions, and cinematic special effects. From these examples, Wittenberg postulates a new aesthetics of magnitude that is better able to account for the special role that bigness plays in our everyday perception of objects and images. Big Culture argues that bigness is a more primal, a more absolute, and even a more violent or erotic encounter with the objective world than the scalar relativism that tends to characterize our lives. Ultimately, Wittenberg insists that bigness comes before scale, even before size itself. (shrink)

David Alexander has argued that “weak inferential internalism” (WII), a position which amounts to a qualified endorsement of Richard Fumerton’s controversial “principle of inferential justification,” is subject to a fatal dilemma: Either it collapses into externalism or it must make an arbitrary epistemic distinction between persons who believe the same proposition for the same reasons. In this paper, I argue that the dilemma is a false one, for weak inferential internalism does not entail internalism simpliciter. Indeed, WII is compatible (...) with modest externalism, and so is consistent with what Armstrong calls “Type II justification,” the rejection of which leads to the arbitrary epistemic distinctions to which he rightly objects. (shrink)

Wrapped in the glow of the computer or phone screen, we cruise websites; we skim and skip. We glance for a brief moment at whatever catches our eye and then move on. Slow Reading in a Hurried Age reminds us of another mode of reading--the kind that requires our full attention and that has as its goal not the mere gathering of information but the deeper understanding that only good books can offer. Slow Reading in a Hurried Age is a (...) practical guide for anyone who yearns for a more meaningful and satisfying reading experience, and who wants to sharpen reading skills and improve concentration. David Mikics, a noted literary scholar, demonstrates exactly how the tried-and-true methods of slow reading can provide a more immersive, fulfilling experience. He begins with fourteen preliminary rules for slow reading and shows us how to apply them. The rules are followed by excursions into key genres, including short stories, novels, poems, plays, and essays. Reading, Mikics says, should not be drudgery, and not mere escape either, but a way to live life at a higher pitch. A good book is a pathway to finding ourselves, by getting lost in the words and works of others. (shrink)

Galileo’s impractical science Content Type Journal Article Pages 1-3 DOI 10.1007/s11016-011-9534-4 Authors David Marshall Miller, Department of Philosophy, Duke University, 201 West Duke, Durham, NC 27708, USA Journal Metascience Online ISSN 1467-9981 Print ISSN 0815-0796.

The provision of public goods is generally assumed to require compulsion by the state. Individuals may want them, but they have no incentive to contribute voluntarily to their production. David Schmidtz proposes ?assurance contracts? as a way around the problem of ?wasted? contributions. However, such contracts do not eliminate the incentive to free ride on public goods. Empirical evidence suggests that enforced contributions may be a more effective way of combatting this problem than assurance contracts. More generally, we need (...) to investigate different kinds of moral motivation to see how they may elicit voluntary contributions of public goods. (shrink)

In this book, ten experts in philosophy of film explore the importance of transcendence for cinema as an art form in the films of the great directors, David Cronenberg, Karl Theodor Dreyer, Federico Fellini, Werner Herzog, Stanley Kubrick, David Lynch, Terrence Malick, Yasujiro Ozu, and Martin Scorsese.

This book undertakes a systematic comparative analysis of the political philosophies of Sartre and mealeau-Ponty between 1929 and 1960. It critically explores their pre-war discovery of Husserl, Hegel and Heidegger; It records the impact of the second world war and the subsequent founding of Les Temps Modernes. It also reviews their post-war writing, both journalistic and philosophical. Their eventual divergence of views is hows as developing, against the background of world events, from their initial philosophical outlooks. The book sheds new (...) light on the work of both writers, and sets the question of Marxism's relation to existentialism in historical context. (shrink)

The two standard theories of vagueness—vagueness-as-ignorance and vagueness-asindeterminacy—agree on the following principle: if you are certain that it is clearly vague whether p, then you clearly should not believe p and you clearly should not believe not-p. I argue against the principle, and thus against the two standard theories. I offer an explanation of the initial appeal of the principle. And I show how a rival principle helps to better explain a recalcitrant trio of widely accepted data.

Equipping readers with an understanding of science and technology as aspects of culture, the book encourages them to think about the roles and effects of ...

The Way of Ideas died an ignoble death, committed to the flames by behaviorist empiricists. Ideas, pictures in the head, perished with the Way. By the time those empiricists were supplanted at the helm by functionalists and causal theorists, a revolution had taken place in linguistics and the last thing anyone wanted to do was revive images as the medium of thought. Currently, some but not all cognitive scientists think that there probably are mental images - experiments in cognitive psychology (...) (e.g. Shepard and Metzler 1971) have shown it to be plausible to posit mental images. Even so, the phenomenon of mental imagery has been largely regarded as peripheral in cognition, perhaps even epiphenomenal. Images cannot fix the content of thought (intentions, rules), the Wittgenstein story went. The central processes of thought, so the post-Wittgenstein story goes, require a propositional representation system, a language of thought, universal and modeled on the machine languages of computers. The language of thought is compositional, productive, and, leading advocates argue, has a causal semantics. Images lack all of these essential qualities and so are hopeless as key players in thinking. (shrink)