This book makes available to the English reader nearly all of the shorter philosophical works, published or unpublished, that Husserl produced on the way to the phenomenological breakthrough recorded in his Logical Investigations of 1900-1901. Here one sees Husserl's method emerging step by step, and such crucial substantive conclusions as that concerning the nature of Ideal entities and the status the intentional `relation' and its `objects'. Husserl's literary encounters with many of the leading thinkers of his day illuminates both the (...) context and the content of his thought. Many of the groundbreaking analyses provided in these texts were never again to be given the thorough expositions found in these early writings. Early Writings in the Philosophy of Logic and Mathematics is essential reading for students of Husserl and all those who enquire into the nature of mathematical and logical knowledge. (shrink)

Husserl (1859-1938) hatte sich in seinem Werk "Formale und transzendentale Logik" das Ziel gesetzt, den inneren Sinn, die Gliederung und Zusammengehörigkeit all dessen nachzuweisen, was bislang an logischen Problemen behandelt worden war, und die Notwendigkeit einer phänomenologischen Durchleuchtung der gesamten logischen Problematik darzutun. Ein Hauptstück der analytisch-deskriptiven Untersuchungen, die einer solchen phänomenologischen Begründung der Logik dienen, ist "Erfahrung und Urteil". Das Buch entstand in Zusammenarbeit mit Schülern und Mitarbeitern.

Edmund Husserl is the founder of phenomenology and the Logical Investigations is his most famous work. It had a decisive impact on twentieth century philosophy and is one of few works to have influenced both continental and analytic philosophy. This is the first time both volumes have been available in paperback. They include a new introduction by Dermot Moran, placing the Investigations in historical context and bringing out their contemporary philosophical importance. These editions include a new preface by Sir (...) Michael Dummett. (shrink)

An important philosophical issue in the study of addiction is what difference the fact that a person is addicted makes to attributions of autonomy (and responsibility) to their drug-oriented behavior. In spite of accumulating evidence suggesting the role of emotional dysregulation in understanding addiction, it has received surprisingly little attention in the debate about this issue. I claim that, as a result, an important aspect of the autonomy impairment of many addicted individuals has been largely overlooked. A widely shared assumption (...) in the philosophical literature is that for addiction to impair a person’s autonomy it has to make them (in some sense) take drugs against their will. So-called “willing addicts” are therefore usually seen as exempted from the autonomy impairment believed to characterize “unwilling addicts”, the latter being those who ‘truly want’ to stop using drugs but find their attempts repeatedly derailed by failures of self-control. In this article, I argue that the association between addiction and emotional dysregulation shows why this assumption is false. Emotional dysregulation is not only consistent with the possibility that many addicts take drugs ‘willingly’, it supports the hypothesis that they use drugs because they truly want to. The article proposes an explanation for why emotional dysregulation should nevertheless be seen as an aspect of their loss of control and an important reason why they have impaired autonomy. I end by exploring some implications of this account for addict’s decision-making capacity when they are prescribed the drugs to which they are addicted. -/- . (shrink)

Wie soll die Unsterlichkeitshoffnung gedeutet werden, um überhaupt konsistent sein zu können? Um die Frage zu klären, bezieht sich der Artikel auf den Substanzdualismus von R. Swinburne, die Constitution Theory von L. R. Baker, die christlichen Materialisten, den aristotelischen Hylemorphismus sowie die Seelen-Lehre von Thomas v. Aquin. Die thomanischen Prämissen legen nahe, Unsterblichkeit weder präsentistisch - als ständige Gegenwart - noch äternalistisch - als unendliche Erstreckung in der Zeit - zu verstehen, sondern als endgültige participatio an der Ewigkeit Gottes, die (...) totum simul - zeitlos alles zugleich - ist. Da für Thomas das vom Körper trennbare intellektuell-geistige Prinzip der menschlichen Seele Garant der personalen Identität ist, muss er weder eine Unterbrechung der diachronen Identität noch eine per se Koinzidenz zwischen dem biologischen Tod und der individuellen Auferstehung annehmen.How should we account for the hope of immortality in order to make it consistent? The article refers to R. Swinburne's substance dualism, L. R. Baker's Constitution Theory, views of Christian materialists, Aristotelian hylemorphism, and Thomas Aquinas' teachings. The Thomistic premises suggest that we understand immortality neither presentistic nor eternalistic but rather as definite participatio in God's eternity that is timeless and totum simul, all at once. According to Thomas Aquinas, the intellectual principle of the human soul, separable from the body, guarantees diachronic personal identity. Therefore, he neither has to assume that biological death entails an interruption of the diachronic identity, nor does he have to assume that the resurrection of the individual coincides per se with biological death. (shrink)

Providing heroin to heroin addicts taking part in medical trials to assess the effectiveness of the drug as a treatment alternative, breaches ethical research standards, some ethicists maintain. Heroin addicts, they say, are unable to consent voluntarily to take part in these trials. Other ethicists disagree. In our view, both sides of the debate have an inadequate understanding of voluntariness. In this article we therefore offer a fuller conception, one which allows for a more flexible, case-to-case approach in which some (...) heroin addicts are considered capable of consenting voluntarily, others not. An advantage of this approach, it is argued, is that it provides a safety net to minimize the risk of inflicting harm on trial participants. (shrink)

First Published in 2004. Routledge is an imprint of Taylor & Francis, an informa company.

Neurophysiological evidence showing that some neurons in the macaque inferior temporal visual cortex and cortex in the superior temporal sulcus have responses that are invariant with respect to the position, size, and in some cases view of faces, and that these neurons show rapid processing and rapid learning. This chapter provides a whole area of research which show how taste, olfactory, visual, and somatosensory reward is decoded and represented in the orbitofrontal cortex and has led to a theory of emotion, (...) of how and why the brain implements emotion, of some emotional disorders produced by brain damage, of the reward systems involved in appetite control, and of the brain mechanisms of decision-making. The responses of these neurons reflect solution of some of the major problems of visual perception. (shrink)

Husserl (1859-1938) hatte sich in seinem Werk "Formale und transzendentale Logik" das Ziel gesetzt, den inneren Sinn, die Gliederung und Zusammengehörigkeit all dessen nachzuweisen, was bislang an logischen Problemen behandelt worden war, und die Notwendigkeit einer phänomenologischen Durchleuchtung der gesamten logischen Problematik darzutun. Ein Hauptstück der analytisch-deskriptiven Untersuchungen, die einer solchen phänomenologischen Begründung der Logik dienen, ist "Erfahrung und Urteil". Das Buch entstand in Zusammenarbeit mit Schülern und Mitarbeitern.

I suggest that we may want to strive, over time, to change our present professional-cultural view, from one that sees an expression of moral distress as a threat, to a professional-cultural view that welcomes these challenges. Such an effort to better medicine would not only include dissenting clinicians, but patients (and their loved ones) as well.

Why do we have emotions? What is the relationship between mind and brain? Why do we appreciate art? How do we make decisions? Why do so many people follow religions? Neuroculture considers the implications of our modern understanding of how the brain works, and how it can help us understand many mental issues central to everyday life.