This essay develops on the aesthetic dimensions of decolonial thought in the work of Rodolfo Kusch and Enrique Dussel, who both point us to non-objectifying modes of thinking and being. Beyond a strictly epistemological approach, decolonial critique ought to offer an account of bodies, spaces, and movements that are the very condition of thought—that is to say, the condition of a mode of thinking otherwise, beyond the dominant colonial paradigm. This account of aesthetics involves the spacing and temporalizing of bodies (...) as they live and move through the world, or what Alejandro Vallega calls living-thinking. The spacing-temporalizing of life points us also to the rhythm of life—life as movement, flow, and spacing. Turning to resistant epistemologies alongside the work of Omar Rivera, I consider how these epistemologies go beyond disembodied and abstracted ways of knowing as they sidestep the subject/object divide and engage sensuous and embodied dimensions of thinking, aesthetic experiences, diverse geographies, and histories. In closing, I argue that decolonial aesthetics also points us to a critique of the coloniality of space. Moving beyond a cartographic grid that attempts to capture subjects and spaces in advance on its coordinate plane, decolonial aesthetics opens onto the richness of embodied and cosmic spaces. (shrink)

The right to be free -- Born in England -- Raised a Quaker -- School days -- Off to sea -- Meeting Ben Franklin -- "Common sense" -- A fighter and a writer -- For the love of his country -- Rights of man -- The age of reason -- A great patriot -- Time line -- Glossary.

These are the times that try men's souls. When Thomas Paine first published these words in 1776 in The American Crisis, he had no idea that they would not only inspire Americans in the fight for independence but also resonate in tumultuous times ahead. As a journalist in Philadelphia, Paine found the power of the printed word. His pamphlet Common Sense was an early call for American independence, advocating for equality among citizens and a government free of the British (...) monarchy. This volume provides a detailed account of Paine's heroic efforts, supplemented with a timeline. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Remembering Lewis E. HahnGeorge C. H. Sun, President, John Howie, Professor Emeritus, Thomas Alexander, Professor and Director of Graduate Studies, Kenneth W. Stikkers, Professor and Chair, Randall Auxier, Professor, Robert Hahn, Professor, Joseph Wu, Professor Emeritus, Elizabeth R. Eames, Professor Emeritus, Martin Lu, Professor of Philosophy, George Kimball Plochmann, Professor Emeritus, Matt Sronkoski, Philosophy Graduate and Academic Adviser, Dave Clarke, Professor Emeritus, Eugenie Gatens-Robinson, Professor Emerita, Hans H. (...) Rudnick, Professor Emeritus, Stephen Bickham, Professor EmeritusPresident, and Don Mikula (bio)The following testimonials were offered on the occasion of a memorial gathering for Dr. Lewis E. Hahn held on February 19, 2005, and were compiled for presentation here by Sharon (Hahn) Crowell.A Tribute to Dr. Lewis E. Hahn (1908-2004) from a Global PerspectiveGeorge C. H. Sun President, Thomé H. Fang Institute, Inc., Mobile, AlabamaAmong the philosophical community in both the East and the West, no word of introduction is needed for our beloved Master, who was the recipient of numerous distinctions and honors, with titles that included "Man of the Year in Philosophy" and "Award of Lifetime Achievement." The very name "Lewis E. Hahn" itself already stands now for genuineness, dedication, and fulfillment.A great work is a dialogue with eternity; a great person is such a work. In less than thirty years he succeeded in developing Carbondale from what had been a small college town in the Midwest into the Mecca of American philosophy. His most important achievements were the Dewey Center and the Pepper Archives that he helped install at SIUC These, among other such institutions, will remain a unique contribution, a glory of American philosophy, and a monument in the history of human thought.For posterity Lewis E. Hahn will remain an object of wonder and amazement. How is it possible for one human being to have accomplished so much, so well, and in so short a span of time—less than one century—in breadth, depth, and diversity? Some one hundred years ago, by bridging the gap between the New World and the Old, William James was hailed as the great genius of international friendship among philosophical thinkers, but we now find a greater genius in Lewis E. Hahn, who succeeded in bringing together the peoples of East and West from at least four continents: Europe, Australia, America (both North and Latin America), and Asia. To my knowledge, few of his predecessors and contemporaries have been half so widely read and liberal-minded as he was, in view of the range and scope of the Library of Living Philosophers that he helped continue after the passing of its founder, Dr. Paul A. Schilpp.What type of man was Hahn, our younger generation will wonder? Only a pluralist approach can help us understand the true character of such a legendary pluralist-contextualist. In short, he was "a full personality." As I recall, while working on my dissertation with him in the 1970s, we had a brief discussion on Confucius, the sage of ancient China. "A full personality!" was his laconic assessment. Suddenly I realized, to quote the Analects: "The Master is talking about himself!" For, as the Buddhists put it, only a Buddha can understand a Buddha. Or, as William James put it, only one who has philosophy can appreciate philosophy. Many friends [End Page 1] of my generation admire him so much; Te Chen of Hong Kong calls him "a great Confucian in America." Those who regret the loss of many precious Confucian virtues in China today have now rediscovered them in the person of Lewis E. Hahn! If Nietzsche called Kant "a great Chinese in Königsberg," it is simply because he had not encountered our own Master.A paradigm of academic leadership, Dr. Hahn is simply irreplaceable—this is a tribute I personally heard in Carbondale in the late 1960s. It is not an exaggeration to say that he was a superb administrator, and he could have been the best Secretary of the State we ever had, for he possessed more in the way of philosophical wisdom than all his predecessors put together! As a great teacher, he was no less "serene, good, learned, wise, and ardent" than... (shrink)

There is much to learn from Durán and Jongsma’s paper.1 One particularly important insight concerns the relationship between epistemology and ethics in medical artificial intelligence. In clinical environments, the task of AI systems is to provide risk estimates or diagnostic decisions, which then need to be weighed by physicians. Hence, while the implementation of AI systems might give rise to ethical issues—for example, overtreatment, defensive medicine or paternalism2—the issue that lies at the heart is an epistemic problem: how can physicians (...) know whether to trust decisions made by AI systems? In this manner, various studies examining the interaction of AI systems and physicians have shown that without being able to evaluate their trustworthiness, especially novice physicians become over-reliant on algorithmic support—and ultimately are led astray by incorrect decisions.3–5 This leads to a second insight from the paper, namely that even if some AI system happens to be opaque, it is still not built on the moon. To assess its trustworthiness, AI developers or physicians have different sorts of higher order evidence at hand. Most importantly, …. (shrink)

Theories, Technologies, Instrumentalities of Color is the outcome of a workshop, held in Leuven, Belgium, in May 2000.

Donald Davidson once suggested that a liar ?must intend to represent himself as believing what he does not?. In this paper I argue that, while Davidson was mistaken about lying in a few important respects, his main insight yields a very attractive definition of lying. Namely, you lie if and only if you say something that you do not believe and you intend to represent yourself as believing what you say. Moreover, I show that this Davidsonian definition can handle counter-examples (...) that undercut four prominent definitions of lying: viz., the traditional intend-to-deceive definition, Thomas Carson's definition, Don Fallis's definition, and Andreas Stokke's definition. (shrink)

The seven deadly sins have provided gossip, amusement, and the plots of morality plays for nearly fifteen hundred years. In Wicked Pleasures, well-known philosopher, business ethicist, and admitted sinner Robert C. Solomon brings together a varied group of contributors for a new look at the old catalogue of sins. Solomon introduces the sins as a group, noting their popularity and pervasiveness. From the formation of the canon by Pope Gregory the Great, the seven have survived the sermonizing of the Reformation, (...) the Inquisition, the Enlightenment, the brief French reign of supreme reason, the apotheoses of capitalism, communism, secular humanism and postmodernism, the writings of numerous rabbis and evangelical moralists, two series in the New York Times, and several bad movies. Taking their cue from this remarkable history, the contributors, including Thomas Pynchon, allowed one sin apiece, provide a non-sermonizing and relatively light-hearted romp through the domain of the deadly seven. (shrink)

One puzzling feature of talk about properties, propositions and natural numbers is that statements that are explicitly about them can be introduced apparently without change of truth conditions from statements that don't mention them at all. Thus it seems that the existence of numbers, properties and propositions can be established`from nothing'. This metaphysical puzzle is tied to a series of syntactic and semantic puzzles about the relationship between ordinary, metaphysically innocent statements and their metaphysically loaded counterparts, statements that explicitly mention (...) numbers, properties and propositions, but nonetheless appear to be equivalent to the former. I argue that the standard solutions to the metaphysical puzzles make a mistaken assumption about the semantics of the loaded counterparts. Instead I propose a solution to the syntactic and semantic puzzles, and argue that this solution also gives us a new solution to the metaphysical puzzle. I argue that instead of containing more semantically singular terms that aim to refer to extra entities, the loaded counterparts are focus constructions. Their syntactic structure is in the service of presenting information with a focus, but not to refer to new entities. This will allow us to spell out Frege's metaphor of content carving. (shrink)

Clayton Littlejohn claims that the permissibility solution to the lottery paradox requires an implausible principle in order to explain why epistemic permissions don't agglomerate. This paper argues that an uncontentious principle suffices to explain this. It also discusses another objection of Littlejohn's, according to which we’re not permitted to believe lottery propositions because we know that we’re not in a position to know them.

This paper examines an excerpt from a larger (televised) interview, wherein various married couples are asked to characterize their living situations in the aftermath of job loss and on the work of description and assessment by interview parties. It thus focuses on features of affiliation and disaffiliation and analyzes how both procedures work, particularly within an environment in which affiliated parties are engaged in attempting to figure out an "unpredictable" outcome of some (mutually experienced or experienceable) situation. In the excerpt, (...) there are instances of both affiliation and disaffiliation. Using such conversation analytic structures as topic organization, story organization, preference structures, and distinguishing between content and structural affiliations, the interview excerpt is shown to contain a series of story stages, each of which is an element of the overall work of collaborative assessment. Within this assessment, parties make use of "content affiliations," wherein they reference their lived affiliation with one another, while at the same time, structuring their talk so as to disagree and disaffiliate with one another's stance. In contrast to such classical theorists as Durkheim, Simmel, Toennies and Cooley, who viewed affiliation as resulting from internal, emotive sources, or as Durkheim put it, saw this as being a non-directly measurable condition of "primary group" relationships, this report argues for the possibility of seeing affiliation as a performed, or achieved, activity. In this latter conception, one made evident through ethnomethodology and conversation analysis, affiliation - along with its counterpart, disaffiliation, are indeed external and measurable actions. (shrink)

We report on the small-scale (0.5 13 h - 1M, a large-scale bias of ~2.0 and a satellite fraction of 12 ± 2 per cent. Thus, these galaxies occupy haloes with average masses in between those of the higher redshift BOSS CMASS sample and the original SDSS I/II luminous red galaxy sample © 2012 The Authors Published by Oxford University Press on behalf of the Royal Astronomical Society © doi:10.1093/mnras/sts314.

In the Groundwork, Immanuel Kant famously argued that it would be self-defeating for everyone to follow a maxim of lying whenever it is to his or her advantage. In his recent book Signals, Brian Skyrms claims that Kant was wrong about the impossibility of universal deception. Skyrms argues that there are Lewisian signaling games in which the sender always sends a signal that deceives the receiver. I show here that these purportedly deceptive signals simply fail to make the receiver as (...) epistemically well off as she could have been. Since the receiver is not actually misled, Kant would not have considered these games to be examples of deception, much less universal deception. However, I argue that there is an important sense of deception, endorsed by Roderick Chisholm and Thomas Feehan in their seminal work on the topic, under which Skyrms has shown that universal deception is possible. (shrink)

Many significant problems in metaphysics are tied to ontological questions, but ontology and its relation to larger questions in metaphysics give rise to a series of puzzles that suggest that we don't fully understand what ontology is supposed to do, nor what ambitions metaphysics can have for finding out about what the world is like. Thomas Hofweber aims to solve these puzzles about ontology and consequently to make progress on four metaphysical debates tied to ontology: the philosophy of arithmetic, (...) the metaphysics of ordinary objects, the problem of universals, and the question of whether the fact-like aspect of reality is independent of us. Crucial parts of the proposed solution involve considerations about quantification and its relationship to ontology, the place of reference in natural languages, the relationship between syntactic form and focus, whether there could be any ineffable facts, and others. (shrink)

A photographic journey alongside hunters in Wisconsin, Blaze Orange captures the joy, excitement, and camaraderie of deer hunting in the state.

Gideon Rosen and Robert Schwartzkopff have independently suggested (variants of) the following claim, which is a varian of Hume's Principle: -/- When the number of Fs is identical to the number of Gs, this fact is grounded by the fact that there is a one-to-one correspondence between the Fs and Gs. -/- My paper is a detailed critique of the proposal. I don't find any decisive refutation of the proposal. At the same time, it has some consequences which many will (...) find objectionable. (shrink)

To judge people's true character, pay careful attention to what they do, not to what they say; to develop human resources successfully, first develop your own skills and resources; be exacting without being needlessly demanding; and don't dwell on the present but always look to future goals. These are just a few of the insights revealed in this basic course on how to recognize, organize, and develop human resources. Drawing on essential sources - such as Confucius, Lao Tzu, Sun Tzu, (...) and the I Ching - Thomas Cleary shows what today's business executives, personnel managers, and political leaders can learn from these ancient Asian traditions about the inner dynamics of human interaction. Among the selections are passages from an important but less well-known work, The Thirty-six Strategies, which summarizes the powerful techniques of the Asian "art of advantage". Also provided are short, accessible introductions to Confucianism, Taoism, The Art of War, and the I Ching, along with lists of resources for further reading. (shrink)

Recent work in cultural sociology has noted the importance of boundaries for understanding intergroup relations. Within the sociology of religion, this has manifested in research into interreligious conflict and cooperation. However, the current literature often assumes that boundaries have fixed qualities and generate clear consequences for group interaction. In this article, we draw on two data sets, comprising interviews and ethnographic data on ten different religious groups from a variety of faith traditions, to demonstrate that cultural resources, including religious beliefs, (...) may be used to assess the meaning and saliency of boundaries. Particular qualities of boundaries shape how social actors understand and interpret group difference, suggesting that boundaries themselves are a site of struggle. Finally, we use the concept of relational principles as a heuristic device to organize and understand the different ways that our subjects manage and assess competing boundaries. (shrink)

Because the moral philosophy of St Thomas Aquinas is egoistic while modern consequentialism is impartialistic, it might at first appear that the former cannot, while the latter can, provide a common value on the basis of which inter-personal conflicts may be settled morally. On the contrary, in this paper I intend to argue not only that Aquinas' theory does provide just such a common value, but that it is more true to say of modern consequentialism than of Thomism that (...) it gives in to the partiality of different interests and fails to provide a robust common value on the basis of which disagreements may be settled morally. This is so primarily because the egoism of Aquinas represents a fundamental commitment to personal moral development which is absent from modern teleological theories. (shrink)

This Article examines the genesis and evolution of the Restatements of Property. The author argues that, while the Restatement (First) of Property took as its original purpose to restate the law, in the course of its creation it was turned to reform. Subsequent Restatements of Property are dedicated almost wholly to reform. The author concludes that this shift in objectives has sparked criticism and rendered these works of less value and interest to the legislatures, bench and the bar, which have (...) largely ignored the property Restatements. (shrink)

By now it is cliché to observe that so-called reductionism is not one mammoth doctrine. There are, as it were, many reductionisms. Needless to say, there are at least as many antireductionisms. Despite the fact that neither reductionisms nor their counterparts are single and unified doctrines there do seem to be some family resemblances. One, it seems to me, is that both reductionisms and antireductionisms are acute responses to certain metaphysical worries. Some of these worries are metaphysical in nature, and (...) others are worries about the nature of metaphysics. My contention is that these worries are by and large misguided, and thus that the anxious reactions of both reductionists and antireductionists are unwarranted. For the present purposes I will distinguish between reductionist and antireductionist theses, on the one hand, and reductionist and antireductionist approaches, on the other. This is a perhaps clumsy distinction, and I don’t know that it carves reductionism at its joints. But I think it can be made to do some work. By theses I have in mind particular views about the nature of reduction and reductive relations, which can be worked out in various ways some of which will be discussed below. By approaches I have in mind the motivations and background assumptions that go into formulating or adopting particular theses. Individual reductionists and antireductionists usually hold what we might then call a theory, a combination of an approach and a thesis. A great deal has been written about the merits of or truth of any number of 1 reductionist or antireductionist theses. Presumably there are some assumptions about approaches and motivations lurking in the background. But very little has been said about the merits of the various approaches themselves. Put another way: There is a lively debate over whether particular reductionist theses can solve certain problems or avoid certain objections. But not enough attention has been given to whether these are problems worth solving or objections worth overcoming. (shrink)

This article charts the ways in which students negotiate an academic identity whilst pursuing academic tasks that are publicly observable precisely as ‘academic tasks’ to their peers. Previous research into aspects of student interaction that take place within university tutorial sessions has suggested that different kinds of student identity come into conflict as students interact, face-to-face. Most notably, the imperative of ‘doing education’ — as a keen proto-academic seeking a good final degree classification — is often overridden by the imperative (...) of ‘doing being a student’ — as an average and/or indifferent student who does not stand out. In this article, however, it is not the university tutorial but a slightly different and hitherto unexplored site of interaction that is foregrounded: the university library textbook. As with tutorials, the margins of library textbooks are spaces within which individually accomplished research becomes publicly observable — in the former as group work, and in the latter as student marginalia. Drawing on discourse analytic concepts such as ‘footing’ and ‘stake’ this article seeks to understand what student marginalia can tell us about the ways in which the tension between ‘doing education’ and ‘doing being a student’ is managed and negotiated in sites other than the university tutorial. (shrink)

When modern ethical contractualists defend their view against “teleology,” they typically have in mind utilitarian or consequentialist theories according to which valuable states of affairs are to be promoted. But if we look to older teleological theories e.g. that found in the philosophy of St. Thomas Aquinas we will find a kind of teleology that can be incorporated beneficially into contractualist ethics. In this paper I argue that Scanlon would be well served, on grounds to which he appeals, to (...) make a teleological modification to his theory of what we owe to each other. Drawing not only on Aristotle and Aquinas, but also on the thought and life of Martin Luther King, I argue that Scanlon's contractualism can and should be modified to incorporate the ancient and medieval teleological emphasis on personal fruition and legitimate self-assertion. (shrink)

The study of genocide and mass atrocity abounds with references to emotions: fear, anger, horror, shame and hatred. Yet we don't understand enough about how 'ordinary' emotions behave in such extreme contexts. Emotions are not merely subjective and interpersonal phenomena; they are also powerful social and political forces, deeply involved in the history of mass violence. Drawing on recent insights from philosophy, psychology, history, and the social sciences, this volume examines the emotions of perpetrators, victims, and bystanders. Editors Thomas (...) Brudholm and Johannes Lang have brought together an interdisciplinary group of prominent scholars to provide an in-depth analysis of the nature, value, and role of emotions as they relate to the causes and dynamics of mass atrocities. The result is a new perspective on the social, political, and moral dimensions of emotions in the history of collective violence and its aftermath. (shrink)

HOBBES AND THE SOCIAL CONTRACT TRADITION by Jean Hampton Cambridge: Cambridge University Press, 1986. 299 pp., $42.50 THE RHETORIC OF LEVIATHAN: THOMAS HOBBES AND THE POLITICS OF CULTURAL TRANSFORMATION by David Johnston Princeton: Princeton University Press, 1986. 234 pp., $25.00 HOBBESIAN MORAL AND POLITICAL THEORY by Gregory S. Kavka Princeton: Princeton University Press, 1986. 460 pp., $45.00, $12.95 HOBBES by Tom Sorell London: Routledge & Kegan Paul, 1986. 163 pp., $34.lb50.

In this paper, I sketch a general framework for theorizing about bias and bias attributions. According to the account, paradigmatic cases of bias involve systematic departures from genuine norms. I attempt to show that the account illuminates a number of important psychological phenomena, including: the fact that accusations of bias frequently inspire not only denials but also countercharges of bias (“you only think that I'm biased because you're biased!”); the fact that we tend to see ourselves as less biased than (...) our peers (the so‐called ‘bias blind spot’); and the fact that we tend to see people who share our views as less biased than people who don't. I explore the circumstances in which we're committed to believing that those who disagree with us are not only mistaken but also biased simply because they disagree with us in the way that they do. In addition, the account also sheds light on another notorious and well‐documented psychological phenomenon: the fact that introspection is an unreliable way of detecting our biases. On the account that I offer, the unreliability of introspection for this purpose isn't a contingent fact that depends on the finer details of human psychology but rather holds of necessity: even God could not have made us creatures who reliably detect our own biases by way of introspection. (shrink)

It seems that you can be in a position to rescue people in mortal danger and yet have no obligation to do so, because of the sacrifice to you that this would involve. At the same time, if you do save anyone, then you must not leave anyone to die whom it would cost you no additional sacrifice to save. On the basis of these claims, Theron Pummer and Joe Horton have recently defended a ‘conditional obligation of effective altruism’, which (...) requires one to give to the most cost-effective charity if one is going to make a charitable donation at all, all other things equal. Appealing to a distinction between 'thoroughgoing' and 'half-hearted' non-consequentialism, I argue that their inferences don’t go through, and moreover that this sort of argument in general is unlikely to work as a way to defend effective altruism. (shrink)

Abstract:John Dewey argued that for education to be democratic, it is important for students to be not merely spectators but also participants in learning. Teachers sometimes find personal computing devices to be distracting or to contribute to passivity rather than activity in the classroom. In this essay we examine the question of whether a student’s Google search on a subject matter discussed in class is participatory or passive. We argue that with proper guidance students’ use of online searches and related (...) tools can empower students democratically as sources of ideas, conceptualizations, information, and insight while emphasizing participation in deliberation and judgment in the classroom. We begin with a look at the criticisms and then defenses of using online tools in the classroom. Finally, we examine Dewey’s distinction between the spectator versus the participant models of learning to apply his insights to the use of online tools in the classroom. (shrink)

The American Journal of Bioethics, Volume 11, Issue 9, Page 12-13, September 2011.