These are the proceedings of the Workshop on Quantum Logic held in Erice (Sicily), December 2 - 9, 1979, at the Ettore Hajorana Centre for Scientific Culture. A conference of this sort was originally proposed by Giuliano Toraldo di Francia, who suggested the idea to Antonino Zichichi, and thus laid the foundation for the Workshop. To both of them we express our appreciation and thanks, also on behalf of the other participants, for having made this conference possible. There were (...) approximately fifty participants; their names and institutions are listed in the text. Quantum logic, which has now a history of some forty or more years, has seen remarkable growth during the sixties and seventies. The papers in the present volume presuppose, by and large, some acquaintance with the elements of the subject. These may be found in the well-known books by J.H. Jauch (Foundations of Quantum Hechanics; Reading, 1968), V.S. Varadarajan (Geometry of Quantum Theory: Princeton, 1968), and C. Piron (Foundations of Quantum Theory; New York, 1976). The initial program for the conference listed about twenty-five invited papers. But in the context of a very active and qualified attendance, other contributions were offered. This volume contains all of them. The program listed six main topics: I. Classification or different areas of quantum logic, and open problems. II. Comparison and unification of different approaches to quantum theories; problems of interpretation. III. Formal quantum logic; axiomatics. IV. Hodal interpretations of quantum logic. v vi FOREWORD V. Quantum set theory. (shrink)

It seems that we can know moral truths. We are also rather reluctant to defer to moral testimony. But it’s not obvious how moral cognitivism is compatible with pessimism about moral testimony. If moral truths are knowable, shouldn’t it be possible for others to know moral truths you don’t know, so that it is wise for you to defer to what they say? Or, alternatively, if it’s always reasonable to refuse to defer to the wisest among us, doesn’t this show (...) that morality is not genuinely cognitive? There is a tension in our commonsense moral epistemology. In this chapter I (a) explicate this tension, (b) criticize how others have attempted to resolve it, and finally (c) explain how Rossian deontology helps us see that the tension is only apparent: morality is indeed knowable, despite the fact that it is usually wise to refuse to defer to moral testimony. (shrink)

What is group well-being? There is, as of yet, shockingly little philosophical literature explicitly aiming to answer this question. This essay sketches some of the logical space of possible answers, and nudges us to seriously consider certain overlooked options. There are several importantly different ways the well-being of a collective or a group could be related to the well-being of the individuals who constitute it: 1) eliminativism, 2) functionalism, 3) partialism, or 4) the independent view. If the relation between individual (...) and collective well-being is either functional or partial, then we face a further question: What is the direction of constitutive dependence? Does the well-being of a group depend upon the well-being of the well-being of the individuals who compose it, or does the well-being of an individual depend upon the well-being of the groups to which they belong? Or both? These questions raise some puzzles that I begin to resolve. I conclude that there might be a wide variety of ways the well-being of a collective obtains, only some of which are related to the well-being of the individuals who are its members. In the end, I hope to vindicate the thought that an injury to one is an injury to all. (shrink)

No citizen should be denied the right to vote due solely to her age. We can see this by showing that all objections to it fail. It might be objected that it is not unjust to so deprive children because children as a group are unintelligent or irrational, have their interests already represented by the parents, or are justly deprived of many other rights, among other reasons. But all these objections fail because there is no evidence to support it, even (...) if true, this would not justify disenfranchisement, or, most prominently argued here, they deprive individuals of political rights based upon their membership in a group. The voting age should be abolished. (shrink)

The notion of digital virus covers, in our view, two points: computer viruses that infect our computers and technological solutionism, the unreasonable passion that consists in considering that the solution to all social problems lies in the digital world. Yet the digital world is as vulnerable as the biological world. Moreover, it is dangerous because it pushes us into a digital bondage that undermines democracy. The solution to the crisis is not less democracy, but more democracy. More precisely, we will (...) argue that digital devices do not strengthen democratic communication, they promote a digital connection that hinders deliberation and threatens the very idea of democracy. (shrink)

Statt von einem Guattari-Effekt auf Deleuze muss man von einem Guattari-Deleuze-Effekt sprechen, um ein wechselseitiges Einwirken in einem gemeinsamen Projekt zu beschreiben, das mit dem Herausgehen aus der klassischen Psychoanalyse beginnt und in den Umbau der Philosophie in der Öffnung auf ihr Außen mündet. Dieser Umbau lässt das Paradigma der Interpretation ebenso hinter sich wie jenes der Struktur. In der Kritik an Lacan vollziehen Deleuze und Guattari die Abkehr vom Postulat des Primats der Sprache als Struktur und eines durch sie (...) immer schon konstituierten und vom Realen ebenso wie von kollektiven Individuationsprozessen abgeschnittenen Subjekts. Die heterogenen Ausdrucksmaterien Hjelmslevs, die das Aufbrechen der Opposition von Sprachzeichen und Materie ermöglichen sowie die Konzepte der Wunschmaschine und mehr noch des Gefüges eröffnen den Weg hin zu einem Politisch-Werden der Philosophie als Wiederaneignung der Produktionsmittel kollektiver Subjektivität. In order to understand the collaborators' mutual impact in a joint project that began with Deleuze and Guattari's transgression of classical psychoanalysis and advanced to their complete remodeling of philosophy, the notion of a »Guattari-Deleuze-effect« is more adequate than the presumption an unilateral »Guattari-effect« upon Deleuze. Furthermore, Deleuze's and Guattari's concerted efforts leave the paradigms of »interpretation« and »structure« behind; in their critique of Lacan, Deleuze and Guattari turn away from the primate of language as structure and the postulate of an always already constituted subject that is cut off both from the real and from collective processes of individuation. Finally, the concept of a heterogeneous »matter of expression,« which, borrowed from Hjelmslev, allows opening up the opposition between linguistic sign and matter, as well as the concepts of »desiring-machine« and »assemblage«, clear the way towards a becoming-political of philosophy, understood as reappropriation of collective subjectivity's means of production. (shrink)

Leviathan-Toth, Ernesto Neto’s anti/counter-installation which could be seen hanging from the vaults of the Panthéon in autumn 2006 does not seek to exploit this national memorial as a space in which to stand as an exhibition. It responds to all of its surrounding factors – physical, aesthetic, political, and metaphysical, to attack the representative art whose constitutive-constitutional role in the republic, according to Hobbes, can be seen in Leviathan’s frontispiece. Setting up a sort of Critique et Clinique of Representation in (...) all senses of the term beginning with the short-circuit between politics and aesthetics, Neto’s operation sets its sights on the expansive dis-organisation of the multitude living under the « democratic » regime of contractual representation of which the Panthéon is the temple. It provides a body for the rhizomatic-bioenergetic perversion of the Image of the State-Machine, of the Form-State, by projecting a new infra and supra-organic type of reality which draws its « energy » from the forces of the multitudo dissoluta whose radical and vital recomposition it advocates. This work or non-work, derived from a Brazilian political-aesthetic constructivism which is undergoing redefinition, can now only take place in the context of a practice of displacement which incorporates and is constituted of the spectator-participant. (shrink)

The subject of this two-part article is the bearing of Søren Kierkegaard’s writings, and of their reception, upon the development of Religionswissenschaft or the comparative study of religion. This first part opens by taking account of Kierkegaard’s own awareness of, and relationship to, “non-Christian” religions, including his late reading of Schopenhauer; then considers Kierkegaard in juxtaposition with his contemporary F. Max Müller, the Sanskritist and foundational pioneer of comparative religion, and the two men’s contrasting relations to F.W.J. Schelling; and finally (...) examines the interest taken in Kierkegaard by William James, Max Weber, and Gerardus van der Leeuw as early twentieth-century contributors through three different disciplines to the study of comparative religion. (shrink)

Recently, research into the possibilities of developing solar radiation management and other geoengineering technologies has gained new momentum. Just last year, Cambridge University announced the opening of a “Centre for Climate Repair” as part of the university’s Carbon Neutral Futures Initiative. Recent modeling work gives hope that SRM could confer more benefits than previously thought. But opposition to even conducting research into SRM remains strong. I use the case study of SRM to develop a framework, based on a theorem by (...) I.J. Good, for thinking about the benefits and costs of acquiring new evidence and for thinking about the conditions under which new evidence could be harmful. I argue that the expected benefits of supporting public research in SRM technologies outweigh the expected costs and harms. (shrink)

In his later writings, Kant distinguishes between autonomy and self-mastery or self-command. My article explains the relation between these two ideas, both of which are integral to his understanding of moral agency and the pursuit of virtue. I point to problems with other interpretations of this relation and offer an alternative. On my view, self-command is a condition or state achieved by those agents who become proficient at solving problems presented by the passions. Such agents are able to stick to (...) the results of self-legislation over time and thereby achieve a form of temporally extended freedom. (shrink)

Carroll Izard completed his dissertation in 1952, beginning a career spanning more than six decades that coincided with clinical psychology maturing as a profession, and the birth of clinical science and cognitive neuroscience. Izard’s focus on discrete emotions as evolved systems that organize information, prepare responses, and shape the development of personality and relationships persisted through his career, despite “emotions” often being overshadowed by psychodynamic, behavioral, or cognitive perspectives. His theoretical work anticipated and now integrates contemporary neuroscience and relational perspectives. (...) Exploration of discrete emotions has kept lines of inquiry open that enrich our understanding of psychopathology. Izard also embraced clinical science, combining basic research with effectiveness studies addressing the unmet need for mental health services via emotion-focused interventions. (shrink)

Bernard Williams argued that philosophers should pay more attention to the role thick ethical concepts play in our moral thinking, and, separately, that all reasons for action depend in the first place upon the agent's pre-exisitng motives. Here I argue that these two views are in tension. Much like the standard examples of thick ethical concepts, the concept REASONABLE is likewise thick, and the features of the world that guide its correct use have much less to do with the agent's (...) pre-existing motives than internalism about reasons for action maintains. (shrink)

Children and individuals with developmental disabilities compared to typical participants are disadvantaged not only by virtue of being vulnerable to risks inherent in research participation but also by the higher likelihood of exclusion from research altogether. Current regulatory and ethical guidelines although necessary for their protection do not sufficiently ensure fair distributive justice. Yet, in view of disproportionately higher burdens of co-occurring physical and mental disorders in individuals with DD, they are better positioned to benefit from research by equitable participation. (...) Greater elucidation of this ethical dilemma is called for by researchers, institutional review boards, and funding agencies to urgently redress the imbalance. This article discusses many of the regulatory principles to ensure better research participation of children and individuals with DD: human rights, validity, distributive justice, beneficence/nonmaleficence, and autonomy. (shrink)

This paper examines Larry A. Hickman’s warnings about the dangers of algorithmic technologies for democracy and then considers educational policy initiatives that are important for combatting such threats over the long term. John Dewey’s philosophy is considered both in Hickman’s work and in this paper’s review of what Dewey called the “Supreme Intellectual Obligation.” Dewey’s insights highlight crucial tasks necessary and called for with respect to education to value and appreciate the sciences and what they can do to serve humanity. (...) At the same time, a significant cultural effort is needed to ensure that schools are empowered to do this vital work and that the public is informed and enabled to demand the leadership and initiatives that democracy needs to safeguard against threats to it. (shrink)

This article argues that studies of late-development should be altered in two respects: the unit of analysis should increasingly be the subnational economy, and an understanding of economic outcomes should be sector specific. Variation in the developmental outcomes of particular sectors can be best understood by analyzing the fit between local institutions and firms within a particular sector. The specific development needs of firms vary across sectors, and the institutional structures required to meet firm-level needs are local more often than (...) national. The importance of regional and sectoral variation is demonstrated by comparing Beijing and Shanghai in two sectors. (shrink)

There is an increasing awareness of the importance of food security, of which the UN’s Millennium Development Goals are the best measure. Although some progress has been made in some regions, much progress still needs to be made in Sub-Saharan Africa, where agriculture largely remains subsistence and personal savings extremely low, and where population growth outstrips economic growth.Thus, there has been a renewed effort to bring these problems back on the development agenda. Food insecurity is a major manifestation of poverty, (...) and hence agricultural development is the most effective way out of rural poverty.The ethical imperative is to bring about the political will to effect such development. Institutions must be built that focus on smallholder development as an engine of economic growth. Along with classic issues of development , the rural poor, who respond well to market-based development and are thus good micro-credit risks, must be given access to markets and finances.The drive to bring the rural poor into the market is frustrated, however, by the subsidies that the Northern nations use to prop up their own markets and farmers. One of the most pressing ethical questions, then, remains how the North can continue to support its subsidy system, while, at the same time, contributing to development work. (shrink)

In this essay, I review the writings of three philosophers whose work converges on the insight that we must attend to and reconstruct culture for the sake of justice. John Rawls, John Dewey, and Richard Rorty help show some of the ways in which culture can enable or undermine the pursuit of justice. They also offer resources for identifying tools for addressing the cultural challenges impeding justice. I reveal insights and challenges in Rawls’s philosophy as well as tools and solutions (...) for building on and addressing them in Dewey’s and Rorty’s philosophy. (shrink)

The singular message in Global Health Law is that we must strive to achieve global health with justice—improved population health, with a fairer distribution of benefits of good health. Global health entails ensuring the conditions of good health—public health, universal health coverage, and the social determinants of health—while justice requires closing today’s vast domestic and global health inequities. These conditions for good health should be incorporated into public policy, supplemented by specific actions to overcome barriers to equity. A new global (...) health treaty grounded in the right to health and aimed at health equity—a Framework Convention on Global Health —stands out for its possibilities in helping to achieve global health with justice. This far-reaching legal instrument would establish minimum standards for universal health coverage and public health measures, with an accompanying national and international financing framework, require a constant focus on health equity, promote Health in All Policies and global governance for health, and advance the principles of good governance, including accountability. While achieving an FCGH is certainly ambitious, it is a struggle worth the efforts of us all. The treaty’s basis in the right to health, which has been agreed to by all governments, has powerful potential to form the foundation of global governance for health. From interpretations of UN treaty bodies to judgments of national courts, the right to health is now sufficiently articulated to serve this role, with the individual’s right to health best understood as a function of a social, political, and economic environment aimed at equity. However great the political challenge of securing state agreement to the FCGH, it is possible. States have joined other treaties with significant resource requirements and limitations on their sovereignty without significant reciprocal benefits from other states, while important state interests would benefit from the FCGH. And from integrating the FCGH into the existing human rights system to creative forms of compliance and enforcement and strengthened domestic legal and political accountability mechanisms, the treaty stands to improve right to health compliance. The potential for the FCGH to bring the right to health nearer universal reality calls for us to embark on the journey towards securing this global treaty. (shrink)

The objective of the present study was to map amateur athletes’ positions on forgiving an aggressor in sport under various circumstances. One hundred and twenty-eight participants judged forgiveness in 32 scenarios built from combinations of five factors (moral disengagement, intention, consequence, apology, and incentive). Following a cluster analysis, ANOVAs, and chi-squared tests, a three-cluster solution was found: “Mainly Forgive, with Non-Additive Integration,” “Seldom Forgive, with Additive Integration,” and “Moderately Forgive, with Additive Integration.” The clusters’ composition was related to the members’ (...) sex and type of sport. Cluster 1 contained 19% of the women and 32% of the athletes from collision sports. Cluster 2 contained 72% of the men, 53% of the athletes from non-contact sports, and 43% of the athletes from contact sports. Cluster 3 contained 54% of the women, and 58% of the athletes from collision sports. (shrink)