What is it for a realist metaethical theory to be agent-focused? Is Huang’s metaethical realism agent-focused, as he claims? After dismissing as unviable some other ways of making sense of distinctively metaethical (rather than first-order) agent-focused-ness, this commentary explores the thought that for a realist metaethical theory to be agent-focused is for it to ground the realist metaphysical and semantic status of moral evaluations of actions in the realist metaphysical and semantic status of moral evaluations of agents. I argue that (...) Huang’s theory is not—and, given his motivations, need not be—one of this kind, but rather is simply the conjunction of an agent-focused first-order ethical theory with a realist metaethical theory that isn’t distinctively metaethically agent-focused in any interesting way. (shrink)

In 2005 St Andrews Studies published a volume of essays by Anscombe entitled Human Life, Action and Ethics, followed in 2008 by a second with the title Faith in a Hard Ground. Both books were highly praised. This third volume brings essays on the thought of historical philosophers in which Anscombe engages directly with their ideas and arguments. Many are published here for the first time and the collection provides further testimony to Anscombe's insight and intellectual imagination.

The literature on demonstratives mostly focuses on DPs (demonstrative pronouns and determiners), which denote in the entity domain. However, demonstratives can also belong to other categories and denote in the domains of manners _(she acted like this/like that/thus_), locations (_she was here/there_), degrees (_she was yay tall_), amounts (Russian: _ona vypila stolʲko vody_ ‘she drank that_much water’), qualities (Russian: _ona uže pila takoe vino_ ‘she drank that_kind_of wine’), and even times (_she arrived then_). The problem I address is twofold. How (...) can we define a unified semantics for these expressions that incorporates a single concept of demonstration, yet allows denotations to vary across domains? And how can we make sense of demonstrative feature values such as proximal or distal in domains that have no spatial component, such as degrees or manners? I argue that the solution comes from a generalized application of the familiar phenomenon of deferred reference: all demonstrative reference outside the entity and (possibly) spatial domains is deferred. (shrink)

Public discussion of new medical trials is desirable, but not moment‐by‐moment disclosure of patients' ups and down. Nor is such disclosure necessary: the public is not entitled to all information about a trial as soon as it is available. What should be given the press, and what withheld, cannot be decided without appreciating the surprising number and intricate interrelations of the parties' needs and interests.

Ancient and modern scholars are so unanimous in their condemnation of Varro as a writer, that a study of his ‘style’ may seem to be valueless. Cicero paid ready tribute to his great contemporary's learning, but studiously forbore to say anything about his writing, a fact which was observed by Augustine, who admitted Varro's inferiority in this respect. Quintilian, in a guarded way, makes the same criticism; for him Varro is ‘plus scientiae collaturus quam eloquentiae’. In recent times Norden has (...) castigated the De, Lingua Latina as exhibiting the worst Latin style of any prose work, and his opinion of the Res Rusticae is not much higher. (shrink)

The federal government's introduction in 1983 of DRG‐based reimbursement for Medicare patients shook the entire health care industry into the vigorous and dramatic cost containment efforts which today are reshaping health care in America.

We argue that the experience of knowing and having the truth about oneself known in the context of therapy is not an end in itself; rather, it is important because the trust engendered by this experience opens one up to learning about one’s social world and finding better ways to live in it. We consider the consequences of a lack of epistemic trust in terms of psychopathology.

Translator's summary The translated paper is an extract, published in 1945, of an unpublished thesis, of both historical and technical import, dealing with notions of definability and their relation to invariance under automorphisms. The author develops a metamathematical Galois theory, and discusses and anticipates some aspects of higher-order model theory in an informal but conceptually rich manner.

The definition of society as identity group is most likely to be useful when combined with the instrumental functions of identity groupings. These take two key forms, with important differences. First, identity groupings are useful for individual decision making. Second, societies can be units of collective behavior and information processing. Disentanglement of these forms is needed.

Rescher has presented a proof that a completed science is logically impossible; not every truth can be known. I show that the proof is valid only if it is read de re. One of its premises, however, is an obvious truth only on a de dicto reading; read de re it is false. What the proof shows, therefore, is that science has no limits and any true proposition can be known. We can, however, know it only in the meagre de (...) re, and not in the informationally rich de dicto, sense of 'know'. (shrink)

In contrast to most Western countries, routine offer of prenatal screening is considered problematic in the Netherlands. The main argument against offering it to every pregnant woman is that women would be brought into a moral dilemma when deciding whether to use screening or not. This paper explores whether the active offer of a prenatal screening test indeed confronts women with a moral dilemma. A qualitative study was developed, based on a randomised controlled trial that aimed to assess the decision-making (...) process of women when confronted with a test offer. A sample of 59 women was interviewed about the different factors balanced in decision-making. Participants felt themselves caught between a need for knowledge and their unwillingness to take on responsibility. Conflict was reported between wishes, preferences and ethical views regarding parenthood; however, women did not seem to be caught in a choice between two or more ethical principles. Participants balanced the interests of the family against that of the fetus in line with their values and their personal circumstances. Therefore, we conclude that they are not so much faced with an ethical dilemma as conflicting interests. We propose that caregivers should provide the opportunity for the woman to discuss her wishes and doubts to facilitate her decision. This approach would help women to assess the meaning of testing within their parental duties towards their unborn child and their current offspring. (shrink)

In 1954 H. L. A. Hart wrote that Austin's work has ‘never, since his death … been ignored’. If it never has been completely ignored, interest in it has periodically waxed and waned. The interest definitely waxed in the 1980s. More books were published about Austin in this period than in any other decade since his death in 1859. Although this literature contains discussions of some of the nineteenth-century responses to his work, they are not the focus of it. Certain (...) of the responses remain completely in the dark, while there is more light to shed on at least some of the others. In short, our knowledge of nineteenth-century interpretations of Austin's legal philosophy is very incomplete. (shrink)

Avec Totem et tabou, Freud entame la première démarche majeure d’interprétation psychanalytique de données ethnographiques, le conduisant en particulier à situer le complexe d’Œdipe au fondement des premières institutions sociales et à repérer l’action de processus inconscients dans leur élaboration. De plus, en posant l’universalité du complexe d’Œdipe tant psychique que culturelle, il réalise une véritable effraction dans le champ d’investigation des anthropologues, suscitant chez eux des réactions aussi violentes que variées. C’est cette histoire souvent faite de méconnaissance, de défiance (...) et de malentendus entre la psychanalyse et l’anthropologie — ces deux sciences de l’homme toutes deux nées au XIXe siècle — que relate Éric Smadja. Après avoir exposé les conditions épistémologiques et historiques d’instauration de ce débat conflictuel, l’auteur le développe suivant un fil chronologique qui l’amène à explorer ses déterminants et ses enjeux, mais aussi les caractéristiques de ces deux disciplines. Se dévoile alors un moment de l’histoire des idées. (shrink)

Memoirs and papers presented at a conference held on the occasion of the 90th birthday of the Mongolian philosopher Ts. Balkhaajav.

In this essay, I set the book of Job in dialogue with a number of films from the robot science fiction subgenre. It is my intention to show that both sets of literature are deeply engaged with questions related to how creators and created things can interact, and that they deal with these questions in ways that illuminate and complement each other. The study proceeds in three phases. First, I develop a typology of robot science fiction as I see it (...) in Hollywood cinematic presentation. Second, I turn to unpack God's response to Job's complaint in Job 38. In this section, I focus particularly on God's self-description through constructive and parental metaphors. Finally, I suggest how reading these texts together can sharpen our understanding of the way in which the biblical narrative addresses relational dynamics between a creating God and humans as created beings. (shrink)

In the following, limiting ourselves to two objects—the processes X and Y—we will compare three kinds of regularities in their specific manifestation in physics: interaction; causality; and functional dependence. In considering as objective all the regularities which are inherent in things and material processes themselves, and in considering causality and functional dependence merely as one-sided abstractions of interaction, which in its turn is an abstraction from the universal interconnection of things, we avoid such an arbitrary definition of causality as, for (...) instance, the possibility of exact prognosis which leads to the negation of causality. We also avoid placing functional dependence above causality. (shrink)

I agree with Revonsuo that dreaming, particularly about risky scenes, has a great selective advantage. Although the paleoamygdala system generally facilitates stress and alarm, the system which inhibits stress and alarm, initiates bold actions, and mediates learning in risky scenes is the arche, hippocampal system (Papez circuit). Because all thalamic nuclei are inhibited during sleep except arche, Papez probably also dreams in risky scenes. [Revonsuo].

Fyodor Avgustovich Stepun was one of the involuntary emigrants of 1922.1 He became particularly well known in the Federal Republic of Germany through his autobiographical writings, which for him were a form not only of remembering, but also of philosophizing. The first section of this article is devoted to the topic of “Community and totalitarianism.” In various works in the 1920s and 1930s Stepun sought to identify the mental causes of Europe and Russia’s precipitous decent into totalitarianism. He saw these (...) in the demonic absolutizing of one-sided worldviews as a primary factor. The counter-model for him was the concept of “all-unity,” as can already be found in Vladimir Solovyov. The second section is dedicated to the context of “Dialogue and culture.” Dialogicity is always the opposite of totalitarianism and is also founded in the concept of “all-unity.” The concluding section, entitled “Experiencing and remembering,” is devoted to Stepun’s autobiographical writings and his notion of “experiencing” (perezhivanie). (shrink)