The Kuhnian 'Revolution' and its implications for sociology --Verdade, realismo e virtude 2.0 -- Images and imaging in science : modes of perception, algorithmic imagism and big data -- Dos experimentos de pensamento na ciência e na filosofia em relação com outras modalidades de experimentos -- Um savant-philosophe : Michael Polanyi e a filosofia da ciência -- Tempo e explicação : pré-formação, epigénese e pseudomorfose nos estudos comparativos nas ciências sociais -- Why some physical theories should never die -- Sobre (...) a relação entre filosofia natural e teologia natural no pensamento de Newton -- L'harmonie de l'inattendu : Henri Poincaré entre physique et philosophie -- A recepção das ideias do Círculo de Viena em Portugal : duas tentativas de teses de doutoramento sobre o empirismo lógico -- Riscos tecnológicos, agricultura transgénica e alternativas. (shrink)

Hewitt is Executive VP of Chapman University. He is a graduate of Cornell College, Iowa, and of The Claremont Graduate University's Drucker Center, where he earned his MBA with a concentration in finance. John Hick is Danforth Professor Emeritus of Religion at Claremont Graduate School.

Personhood theism is the view that God exists and is a person. It is often claimed that, whatever conclusions might be reached abstractly by philosophers and theologians, Christianity as lived out practically embodies belief in personhood theism. In this article, I critically examine this claim and argue that Christian prayer and liturgical practice does not in fact embody this belief and that the claim that it does begs the questions against the non-personhood theist.

This book is the first treatment at length of negative, or apophatic, theology within the analytic tradition. Apophatic theology holds that there is a significant sense in which we cannot say what God is. Important negative theological elements are present in a host of Christian thinkers, from Gregory of Nyssa to Aquinas, and yet apophaticism is neglected in philosophical theology as practiced within the analytic tradition. By contrast, Hewitt shows how apophatic theology is integral to how Christians have thought (...) about God, and how it can be defended against standard attacks in the philosophical literature. Hewitt diagnoses the unease with apophaticism amongst contempory philosophical theologicans as rooted in a certain picture of how language functions, here called referentialism. Arguing that this picture is not compulsory, an account of language which sits more comfortably with negative theology (originating from work of later Wittgenstein) is invoked, and applied to key themes in philosophical theology including divine personhood, the Trinity, the Incarnation and the afterlife. (shrink)

ABSTRACT Classical and intuitionistic logic both validate Ex Contradictione Quodlibet, according to which any proposition whatsoever follows from a contradiction. Many philosophers have found ECQ counter-intuitive, but criticisms of the principle have almost universally been directed from a position of support for relevance or other orthodox paraconsistent logics, according to which some, but not necessarily all, propositions follow from a contradiction. This paper draws attention to the historically significant view that nothing whatsoever follows from a contradiction – Ex Contradictione Nihil. (...) It addresses the key arguments – model-theoretic, proof-theoretic, meaning theoretic and holist – deployed by proponents of ECQ against their standard opponents, and shows that each can be defeated from a position of support for ECN. In the course of answering these arguments, some understanding is developed of possible motivations for ECN and a solid case is built that ECN deserves further investigation. (shrink)

There has been very little discussion of the appropriate principles to govern a modal logic of plurals. What debate there has been has accepted a principle I call (Necinc); informally if this is one of those then, necessarily: this is one of those. On this basis Williamson has criticised the Boolosian plural interpretation of monadic second-order logic. I argue against (Necinc), noting that it isn't a theorem of any logic resulting from adding modal axioms to the plural logic PFO+, and (...) showing that the most obvious formal argument in its favour is question begging. I go on to discuss the behaviour of natural language plurals, motivating a case against (Necinc) by developing a case that natural language plural terms are not de jure rigid designators. The paper concludes by developing a model theory for modal PFO-f which does not validate (Necinc). An Appendix discusses (Necinc) in relation to counterpart theory. Of course, it would be a mistake to think that the rules for "multiple pointing" follow automatically from the rules for pointing proper. Max Black—The Elusiveness of Sets In some influential articles during the 1980s George Boolos proposed an interpretation of monadic second-order logic in terms of plural quantification [4, 5]. One objection to this proposal, pressed by Williamson [22, 456-7], focuses on the modal behaviour of plural variables, arguing that the proposed interpretation yields the wrong results in respect of the modal status of atomic predications. In the present paper I will present this objection and argue against it. In the course of developing the argument, I will have cause to consider the under-investigated question of how a logic for plurals should be extended to incorporate modal operators. (shrink)

Robert Nozick's experience machine thought experiment is often considered a decisive refutation of hedonism. I argue that the conclusions we draw from Nozick's thought experiment ought to be informed by considerations concerning the operation of our intuitions about value. First, I argue that, in order to show that practical hedonistic reasons are not causing our negative reaction to the experience machine, we must not merely stipulate their irrelevance (since our intuitions are not always responsive to stipulation) but fill in the (...) concrete details that would make them irrelevant. If we do this, we may see our feelings about the experience machine becoming less negative. Second, I argue that, even if our feelings about the experience machine do not perfectly track hedonistic reasons, there are various reasons to doubt the reliability of our anti-hedonistic intuitions. And finally, I argue that, since in the actual world seeing certain things besides pleasure as ends in themselves may best serve hedonistic ends, hedonism may justify our taking these other things to be intrinsically valuable, thus again making the existence of our seemingly anti-hedonistic intuitions far from straightforward evidence for the falsity of hedonism. (shrink)

Part Two of the Ethical and Religious Directives outlines the responsibility to care for the spiritual needs of patients and residents, following the example of Christ who both healed the sick and forgave them their sins. The proposed revisions to the introduction add a more explicit focus on the dignity of the sick, the redemptive value of suffering, and the potential evangelization that takes place through institutional health care. The proposed revisions to the directives emphasize that patients and residents have (...) a right to receive spiritual and sacramental care. Likewise, Catholic healthcare institutions, medical staff, and pastoral care personnel have an obligation to arrange and provide adequate spiritual and sacramental care. (shrink)

My contribution to this series of articles in Telos is not that of an historian or a social theorist, and it does not deal with totalitarianism in anything other than a rather spectral sense. To this extent, it might seem a little out of place. This essay concerns itself not with the analysis of a specific historical society that might (or might not) be characterized as totalitarian, but with the way in which a certain sense of the totalitarian has shaped (...) the self-understanding of liberal Western popular culture. It starts from two very different points. At the level of theory,…. (shrink)

Les droits de l'homme sont un ensemble normatif qui donne à tout être humain des droits universels et inaliénables, malgré les différences religieuse, raciale, ethnique ou nationale. Ces droits sont reconnus aux hommes au-delà des droits positifs des différents Etats. De manière fondamentale, ils sont une garantie contre l'exercice arbitraire du pouvoir. Ils sont la réaffirmation forte de l'égalité et de la liberté sans lesquelles on ne peut construire une société démocratique et forte. Malgré cette posture, les droits de l'homme (...) se retrouvent en quête de sens. Le présent ouvrage propose de voir les inflexions des droits de l'homme face au pouvoir des nouvelles puissances, face à la plénitude de l'Etat-nation de façon générale, mais principalement face à l'Etat-africain. Comment, à partir des critiques d'Edmond Burke, de Karl Marx et d'Hannah Arendt, penser la réalité des droits de l'homme? Quel commerce ces trois grands penseurs des droits de l'homme entretiennent-ils. [Source : 4e p. de couverture]. (shrink)

The self-defense argument maintains that, even if a fetus is a person, abortion on demand is morally permissible on the grounds that the fetus is using his mother’s body in an intimate way, and, in an unwanted pregnancy, without her ongoing consent. According to the argument, this sort of use justifies lethal self-defense on the part of the mother against her unwanted fetus. I produce a counterexample to one of the premises of this argument and show that it cannot be (...) successfully revised. I further show the underlying commitments of the self-defense argument lead to the absurd conclusion that a woman who has consensual sex that results in pregnancy thereby violates the fetus’ right to bodily autonomy and so such an act would be morally impermissible. We thereby have good reason to abandon the argument. (shrink)

Herbert McCabe was unique amongst the grammatical thomists in making significant use of the thought of Karl Marx. He engaged, moreover, with two topics in Marx which have generally been avoided by Christian theologians: class struggle and atheism. This paper examines McCabe’s treatment of both themes, and concludes that he effected a compelling incorporation of them into Christian thought. With respect to class struggle, McCabe understands there to be an intrinsic antagonism in capitalist society. He holds that an antagonistic society (...) is antithetical to Christian norms, and concludes (with Marx) that this kind of society ought to be done away with by engaging in the side in the class-struggle – namely the working class – which has the capacity to do away with class society. He situates this view ironically, however, relativising the claims made about socialist society in the light of God’s Kingdom. With respect to atheism, McCabe brings his thomistic doctrine of God into conversation with Marx’s atheism, arguing that what Marx rejects when he rejects ‘God’ is a thing in the world, whereas God is – by thomistic hypothesis – not one more thing in the world. A radical view, therefore, is sustained by a traditional theology. (shrink)

This paper transforms a development of an argument against pantheism into an objection to the usual account of God within contemporary analytic philosophy. A standard criticism of pantheism has it that pantheists cannot offer a satisfactory account of God as personal. My paper will develop this criticism along two lines: first, that personhood requires contentful mental states, which in turn necessitate the membership of a linguistic community, and second that personhood requires limitation within a wider context constitutive of the ’setting’ (...) of the agent’s life. Pantheism can, I argue, satisfy neither criterion of personhood. At this point the tables are turned on the Swinburnian theist. If the pantheist cannot defend herself against the personhood-based attacks, neither can the Swinburnian, and for instructively parallel reasons: for neither doctrine is God in the material world; in the pantheist case God is identical with the world, in the Swinburnian case God transcends it. Either way both the pantheist and the Swinburnian are left with a dilemma: abandon divine personhood or modify the doctrine of God so as to block the move to personhood. (shrink)

Deux œuvres africaines par Werewere Liking et Manuna Ma Njock s’inspirent des mythes d’Orphée pour présenter le rituel de guérison employé en Afrique. Il s’agit de la pièce du théâtre-rituel de Manuna Ma Njock, Orphée d’Afrique, et du roman de Werewere Liking, Orphée dAfric. Les poètes nous présentent la catabase orphique en forme de rêve et du rite de guérison. Werewere Liking s’inspire également de Thot-Hermès Trismégiste, l’homologue égyptien de Merlin. Orphée dans la pièce de Ma Njock doit parcourir les (...) neuf étapes de l’initiation qui évoquent les grades de lames du Tarot. Dans le roman de Werewere Liking, Orphée commence sa catabase après la noyade de sa femme, Nyango, qu’il doit retrouver dans le monde souterrain. Le chiffre neuf dans les deux ouvrages est employé comme symbole de la fin de l’initiation, voire l’individuation. (shrink)

This paper raises the question under what circumstances a plurality forms a set, parallel to the Special Composition Question for mereology. The range of answers that have been proposed in the literature are surveyed and criticised. I argue that there is good reason to reject both the view that pluralities never form sets and the view that pluralities always form sets. Instead, we need to affirm restricted set formation. Casting doubt on the availability of any informative principle which will settle (...) which pluralities form sets, the paper concludes by affirming a naturalistic approach to the philosophy of set theory. (shrink)

On the face of it Aquinas stands in the mainstream of Western mystical theology, and in particular is a noteworthy proponent of negative theology. This view, however, is challenged within anglophone philosophical theology. The clearest attack on the view that Aquinas is an apophatic theologian is to be found in Eleonore Stump's Aquinas. This paper lays out Stump's reasons for reading Aquinas as non-apophatic, and shows that they are not convincing. Aquinas, it concludes, meant what he said when he claimed (...) that we do not know what God is. (shrink)

Negation, denial and falsity lie at the heart of debates about logic. We set out the classical account of the relationship between negation and denial, owing to Frege and Geach. We then challenge this on the basis that it does not permit an adequate account of falsity. A dialetheic alternative is minuted and criticised before a novel rejectivist account is proposed according to which falsity is the aim of the speech‐act of denial, whilst negation embeds deniability into assertoric contexts.

t. 1. Autographa et bibliothecae A-F -- t. 2. Bibliothecae Gdańsk-Münster.

Inconsistency robustness is information system performance in the face of continually pervasive inconsistencies---a shift from the previously dominant paradigms of inconsistency denial and inconsistency elimination attempting to sweep them under the rug. Inconsistency robustness is a both an observed phenomenon and a desired feature: Inconsistency Robustness is an observed phenomenon because large information-systems are required to operate in an environment of pervasive inconsistency. Inconsistency Robustness is a desired feature because we need to improve the performance of large information system. This (...) volume has revised versions of refereed articles and panel summaries from the first two International Symposia on Inconsistency Robustness conducted under the auspices of the International Society for Inconsistency Robustness. The articles are broadly based on theory and practice, addressing fundamental issues in inconsistency robustness. The field of Inconsistency Robustness aims to provide practical rigorous foundations for computer information systems dealing with pervasively inconsistent information.". (shrink)

Over many years, different theories have been developed to guide the social practices and policies of institutions so that they demonstrate equal concern and respect for all, and satisfy the requirements of justice. Although the normative principles described in a theory may support just institutions, whether this results in just outcomes will depend on how the decisions that implement the principles are made and actioned. As a societal institution charged with caring for people, ensuring just outcomes is a distinct concern (...) in healthcare. Relationships within this institution are constitutive of human flourishing and are also important to justice. Yet, it is not possible to create, maintain or evaluate interpersonal relationships in the same manner as institutions because rather than being universal and impartial, they are particular and partial. Consequently, the link between theories of justice that guide decision-making in relation to structures or institutions, and the relationships that influence those with a proximate effect on individuals, is not explicit. To address this gap, this article argues that a focus on human flourishing provides a nexus between the decision-making for just institutions and just outcomes for individuals. (shrink)

Psychoanalytic critical theory explores the dynamics of individual identity formation within specific cultural contexts. Freud understood that psychoanalysis is a critical social theory as well as a therapeutic practice. His studies on religion illustrate the depths of society and culture within the mind. Freud was thus able to respond to Romain Rolland's experience of an “oceanic” or mystical feeling in thoroughly explanatory psychoanalytic terms that led him to speculate about pre-Oedipal memories of maternal care. Freud made an important contribution to (...) the psychoanalytic study of religion that remains relevant to contemporary academic studies of religion. (shrink)

We note that a plural version of logicism about arithmetic is suggested by the standard reading of Hume's Principle in terms of `the number of Fs/Gs'. We lay out the resources needed to prove a version of Frege's principle in plural, rather than second-order, logic. We sketch a proof of the theorem and comment philosophically on the result, which sits well with a metaphysics of natural numbers as plural properties.

Using the literary work of Filippo Tommaso Marinetti, the founder of the Italian Futurist movement and an early associate of Mussolini, the author explores the point of contact between a "progressive" aesthetic practice and a "reactionary" political ideology.

UK blood services, supported by the Health Protection Agency/Health Protection Scotland, carried out an exercise over the summer of 2005 to notify 110 donors whose blood was transfused to three recipients who later developed vCJD. These donors were to be informed that they were now considered 'at risk of vCJD for public health purposes'. The notification began on 20 July 2005 and was completed (barring follow-up) at the end of the first week of October 2005. Apart from two donors who (...) had died, contact was attempted with all donors, including four who were not currently registered with a GP. The lessons learnt about the conduct of such notification have been reviewed. The limited ad hoc feedback available suggests the process and content of this notification was acceptable to donors and their GPs. (shrink)

It is often assumed that pluralities are rigid, in the sense of having all and only their actual members necessarily. This assumption is operative in standard approaches to modal plural logic. I argue that a sceptical approach towards the assumption is warranted.

There is no interesting entailment either way between theism and various forms of realism. Taking its cue from Dummett’s characterisation of realism and his discussion of it with respect to theistic belief, this paper argues both that theism does not follow from realism, and that God cannot be appealed to in order to secure bivalence for an otherwise indeterminate subject matter. In both cases, significant appeal is made to the position that God is not a language user, which in turn (...) is motivated by an account of understanding as aptitude possession. The resulting picture sits comfortably with the apophatism common within living religious traditions and with the view that the philosophy of religion ought to reorientate itself away from metaphysics towards more practical questions. (shrink)

We can introduce singular terms for ordered pairs by means of an abstraction principle. Doing so proves useful for a number of projects in the philosophy of mathematics. However there is a question whether we can appeal to the abstraction principle in good faith, since a version of the Caesar Problem can be generated, posing the worry that abstraction fails to introduce expressions which refer determinately to the requisite sort of object. In this note I will pose the difficulty, and (...) then propose a solution. Since my solution appeals to a plausible constraint on the introduction of new expressions to a language, it is of interest independently of the particular case of terms for pairs. Since these provide the occasion for discussion we should nonetheless review the use of abstraction for pairs before the argumentative business of the paper commences. (shrink)

Aquinas's thoughts about the human soul present us with a puzzle. On the one hand, Thomas has been applauded within the analytic tradition as an anti-dualistic thinker, who emphasises the animal nature of human beings and denies that there could be disembodied human persons. Yet on the other hand he holds, as a faithful Catholic theologian, that the human soul survives death, and maintains that the post-mortem soul, prior to its reunification with the body is the subject of characteristically personal (...) intellectual activities. This paper reviews the state of the debate regarding whether these commitments of Aquinas's can be reconciled, and concludes that they cannot in his own terms. However, a recognisably thomist approach to the post-mortem survival of the soul is available, proceeding on the basis that to be rationally ensouled is to have a life-story. (shrink)