Within Emile Littreés classification of Hippocratic works, class ten consists of three lost works, two of which appear to have been treatises on the treatment of serious wounds and on the extraction of arrows. The sources for their titles—Erotian, Galen, an eleventh-century Arabic MS and the twelfth-century MS Vat.graec.276–disagree on minor points, but it is clear that they are all referring to the same works.

The introduction of normothermic regional perfusion (NRP) in controlled donation after circulatory determination of death (cDCDD) protocols is by some regarded as controversial and ethically troublesome. One of the main concerns that opponents have about introducing NRP in cDCDD protocols is that reestablishing circulation will negate the determination of death by circulatory criteria, potentially resuscitating the donor. In this article, I argue that this is not the case. If we take a closer look at the concept of death underlying the (...) circulatory criterion for determination of death, we find that the purpose of the criterion is to show whether the organism as a whole has died. I argue that this purpose is fulfilled by the circulatory criterion in cDCDD protocols, and that applying NRP does not negate the determination of death or resuscitate the donor. (shrink)

I argue against two popular claims. The first is a descriptive, empirical thesis about the nature of ordinary human experience: ‘each of us constructs and lives a “narrative” . . . this narrative is us, our identities’ (Oliver Sacks); ‘self is a perpetually rewritten story . . . in the end, we become the autobiographical narratives by which we “tell about” our lives’ (Jerry Bruner); ‘we are all virtuoso novelists. . . . We try to make all of our material (...) cohere into a single good story. And that story is our autobiography. The chief fictional char- acter . . . of that autobiography is one’s self’ (Dan Dennett). The second is a normative, ethical claim: we ought to live our lives narratively, or as a story; a ‘basic condition of making sense of ourselves is that we grasp our lives in a narrative’ and have an understanding of our lives ‘as an unfolding story’ (Charles Taylor). A person ‘creates his identity [only] by forming an autobiographical narrative – a story of his life’, and must be in possession of a full and ‘explicit narrative [of his life] to develop fully as a person’ (Marya Schechtman). (shrink)

Suppose that X and Y can’t possibly exist apart in reality; then—by definition—there’s no real distinction between them, only a conceptual distinction. There’s a conceptual distinction between a rectilinear figure’s triangularity and its trilaterality, for example, but no real distinction. In fundamental metaphysics there is no real distinction between an object’s categorical properties and its dispositional properties. So too there is no real distinction between an object and its properties. And in fundamental metaphysics, for X and Y to be such (...) that there is no real distinction between them is for them to be identical. (shrink)

Alienation is among the most influential terms in Marxist theory, but also one of the most ambiguous and controversial. Unlike previous literature, which has tended to focus on Marx’ early philosophical writings, this offers a novel reinterpretation of the theory of alienation found in Marx’s later works. Rather than conceiving alienation as a subjective experience or an inherent feature of social organization, I contend that alienation in the Marxist sense can be understood as an objective process arising from the appropriation (...) of the results of production and their transformation into capital. This interpretation resolves the main theoretical problems conventionally associated with alienation theory, for example the tendency towards essentialism and moral paternalism. In particular, a Marxist theory of alienation explains the paradox of social power and isolation that characterizes contemporary capitalist societies, in which feelings of powerlessness and loneliness are intensified despite objective increases in humanity’s social power and interdependence. (shrink)

Recommends an approach to the philosophical problem about the existence and nature of the self in which the author models the problem of the self rather than attempting to model the self. It is suggested that the sense of the self is the source in experience of the philosophical problem of the self. The first question to ask is the phenomenological question: What is the nature of the sense of the self? But this, in the first instance, is best taken (...) as a question explicitly about human beings: as the local phenomenological question What is the nature of the human sense of the self? Whatever the answer to is, it raises the general phenomenological question Are there other possibilities when it comes to a sense of the self? The answers to and raise the conditions question What are the grounds or preconditions of possession of a sense of the self? and this question raises a battery of subsidiary questions. If one can produce satisfactory answers to,, and, one will be in a good position to raise and answer the factual question, the fundamental and straightforward metaphysical question is there such a thing as the self? 2012 APA, all rights reserved). (shrink)

We develop canonical rules capable of axiomatizing all systems of multiple-conclusion rules over K4 or IPC, by extension of the method of canonical formulas by Zakharyaschev [37]. We use the framework to give an alternative proof of the known analysis of admissible rules in basic transitive logics, which additionally yields the following dichotomy: any canonical rule is either admissible in the logic, or it is equivalent to an assumption-free rule. Other applications of canonical rules include a generalization of the Blok–Esakia (...) theorem and the theory of modal companions to systems of multiple-conclusion rules or (finitary structural global) consequence relations, and a characterization of splittings in the lattices of consequence relations over monomodal or superintuitionistic logics with the finite model property. (shrink)

Il y a un conflit entre la règle de la moralité, qui nous commande l’action, et la règle de la perfection. La première est absolue et elle ne tient compte d’aucune circonstance. La seconde implique, au contraire, que soient réalisées des choses qui ne dépendent pas de nous. Le conflit et l’accord possible entre ces deux règles sont étudiés dans cette communication.

We prove that the sharply bounded arithmetic T02 in a language containing the function symbol ⌊x /2y⌋ is equivalent to PV1.

We develop an arithmetical theory and its variant , corresponding to “slightly nonuniform” . Our theories sit between and , and allow evaluation of log-depth bounded fan-in circuits under limited conditions. Propositional translations of -formulas provable in admit L-uniform polynomial-size Frege proofs.

We show that IPC, K4, GL, and S4, as well as all logics inheriting their admissible rules, have independent bases of admissible rules.

We show how to formalize approximate counting via hash functions in subsystems of bounded arithmetic, using variants of the weak pigeonhole principle. We discuss several applications, including a proof of the tournament principle, and an improvement on the known relationship of the collapse of the bounded arithmetic hierarchy to the collapse of the polynomial-time hierarchy.

We study the extension 123) of the theory S21 by instances of the dual weak pigeonhole principle for p-time functions, dWPHPx2x. We propose a natural framework for formalization of randomized algorithms in bounded arithmetic, and use it to provide a strengthening of Wilkie's witnessing theorem for S21+dWPHP. We construct a propositional proof system WF , which captures the Π1b-consequences of S21+dWPHP. We also show that WF p-simulates the Unstructured Extended Nullstellensatz proof system of Buss et al. 256). We prove that (...) dWPHP is equivalent to a statement asserting the existence of a family of Boolean functions with exponential circuit complexity. Building on this result, we formalize the Nisan–Wigderson construction in a conservative extension of S21+dWPHP. (shrink)

Comprises the Charles F. Deems Lectures delivered at New York University in 1968. Discusses the significance of the Holocaust, emphasizing theological issues, and its uniqueness in history. An authentic response to it - religious or secular - is a commitment to the autonomy and security of the State of Israel. Refers to Jewish midrash to explore the meaning and significance of the Holocaust and relates Jewish thinking about the Holocaust to Jewish thinking about earlier catastrophes. Jewish particularism remains a scandal (...) to modern secularism. Pt. 3 (p. 67-104), "The Commanding Voice of Auschwitz", states that the death of God occurs in the inward realm of the spirit alone and nowhere else. The imperative for Jews is not to flee being Jewish: "Jews are forbidden to hand Hitler posthumous victories. They are commanded to survive as Jews". (shrink)

This version of this paper has been superseded by a substantially revised version in G. Strawson, Real Materialism and Other Essays (OUP 2008) I take 'content' in a natural internalist way to refer to occurrent mental content. I introduce a 'thin' or ‘live’ notion of the subject according to which a subject of experience cannot exist unless there is an experience for it to be the subject of. I then argue, first, that in the case of a particular experience E, (...) its content C, and its (thin) subject S, [C ↔ E ↔ S]; and, second, that the metaphysical fact that underlies this (strong modal) equivalence is in fact identity: [E = S = C]. I suggest that the effort of thought required to grasp this is deeply revealing of the nature of reality. On the way I raise a doubt about the viability of the traditional object/property distinction. -/- . (shrink)