Three writers who utilize a similar metaphysics to understand the relationship between Ultimate Reality and conventional reality are compared. The metaphysics of what I call an inclusive Infinity is the common thread employed in comparing the thought of Hegel, Hartshorne and Nishida. I contrast the concept of inclusive Infinity with that of radical particularity and argue that people are private centers of conscious awareness who cannot be encompassed within an infinity or totality. Because of the individuality and uniqueness of particulars, (...) there can be no absolutely inclusive Infinite. (shrink)

Three writers who utilize a similar metaphysics to understand the relationship between Ultimate Reality and conventional reality are compared. The metaphysics of what I call an inclusive Infinity is the common thread employed in comparing the thought of Hegel, Hartshorne and Nishida. I contrast the concept of inclusive Infinity with that of radical particularity and argue that people are private centers of conscious awareness who cannot be encompassed within an infinity or totality. Because of the individuality and uniqueness of particulars, (...) there can be no absolutely inclusive Infinite. (shrink)

This chapter contains sections titled: I II III IV V.

Supererogation is the theory that some acts go beyond the call of duty. They are praiseworthy, but their omission is not blameworthy. Notice that supererogation has to do with praise and blame as well as with what is a duty or morally obligatory. Moral duty requires a moral system on the basis of which duty or obligation is assigned. Utilitarianism can provide a criterion of moral obligation, and it can also provide a criterion for moral praise and blame. However, there (...) is no necessity that the utilitarian criteria for praise and blame should be precisely correlated with its criteria of the morally obligatory and permissible. (shrink)

The words τὸ πρῶτον in Heraclitus B1 have been subjected to competing construals, yet this dilemma, and its stakes, are almost never discussed. We argue that the common translation of ἀκούσαντες τὸ πρῶτον, ‘when once they have heard it’, faces insurmountable philosophical, stylistic, and linguistic objections. We make a new case for the alternative construal, ‘after they have heard it for the first time’. This yields a linguistically better account of the Greek, and a philosophically more satisfying one in the (...) broader context of B1 and Heraclitus’ thought. Finally, we examine the larger programmatic implications of the small phrase τὸ πρῶτον for Heraclitus’ book. (shrink)

We characterize the completely determined Borel subsets of HYP as exactly the [Formula: see text] subsets of HYP. As a result, HYP believes there is a Borel well-ordering of the reals, that the Borel Dual Ramsey Theorem fails, and that every Borel d-regular bipartite graph has a Borel perfect matching, among other examples. Therefore, the Borel Dual Ramsey Theorem and several theorems of descriptive combinatorics are not theories of hyperarithmetic analysis. In the case of the Borel Dual Ramsey Theorem, this (...) answers a question of Astor, Dzhafarov, Montalbán, Solomon and the third author. (shrink)

Apollo travels from Pytho to Olympus, and the other gods greet his arrival (186–93):ἔνθεν δὲ πρὸϲ Ὄλυμπον ἀπὸ χθονὸϲ ὥϲ τε νόημαεἶϲι Διὸϲ πρὸϲ δῶμα θεῶν μεθ’ ὁμήγυριν ἄλλων⋅αὐτίκα δ’ ἀθανάτοιϲι μέλει κίθαριϲ καὶ ἀοιδή.Μοῦϲαι μέν θ’ ἅμα πᾶϲαι ἀμειβόμεναι ὀπὶ καλῇὑμνεῦϲίν ῥα θεῶν δῶρ’ ἄμβροτα ἠδ’ ἀνθρώπωντλημοϲύναϲ, ὅϲ’ ἔχοντεϲ ὑπ’ ἀθανάτοιϲι θεοῖϲιζώουϲ’ ἀφραδέεϲ καὶ ἀμήχανοι, οὐδὲ δύνανταιεὑρέμεναι θανάτοιό τ’ ἄκοϲ καὶ γήραοϲ ἄλκαρ.From there he goes quick as a thought from the earth to Olympus, to the house of Zeus, (...) in order to join the gathering of the other gods. Immediately the immortals concern themselves with lyre music and song. All the Muses together, responding with their beautiful voice, hymn the divine gifts of the gods and the endurance of men, all that they have from the immortal gods and yet live ignorant and helpless, unable to find a remedy for death and a defence against old age. (shrink)

Journal of Social Philosophy, EarlyView.

This essay first contextualizes Adorno's essays in literary criticism in relation to his historico‐philosophical account of modern rationalization and late capitalism, his dialectical theory of culture, and his return to postwar Germany. It then presents the neo‐Marxist and formalist principles that inform his literary criticism, emphasizing the artwork's critical relationship to society, on the one hand, and the theory of aesthetic experience undergone by the artwork's recipient on the other. These principles are exemplified in selective readings of Adorno's essays on (...) Heinrich Heine and Friedrich Hölderlin. The essay concludes by polemically juxtaposing Adorno's practice of literary criticism with that of neo‐Aristotelian “ethical criticism.”. (shrink)

This is a collection of the most important writings of Oxford philosopher H.H. Price on the topics of psychical research and survival of death, collected from a wide variety of sources unavailable to most interested readers. Included are discussions of telepathy, clairvoyance, telekinesis, precognition, hauntings and apparitions, the impact of psychical research on western philosophy and science, and what afterlife is probably like. Few twentieth century English-speaking philosophers have written much on these topics. Of those who did so and whose (...) writings have not been collected and published in a single source, H.H. Price was the most important. (shrink)