Kant announces that the Critique of the Power of Judgment will bring his entire critical enterprise to an end. But it is by no means agreed upon that it in fact does so and, if it does, how. In this book, Ido Geiger argues that a principal concern of the third Critique is completing the account of the transcendental conditions of empirical experience and knowledge. This includes both Kant's analysis of natural beauty and his discussion of teleological judgments of organisms (...) and of nature generally. Geiger's original reading of the third Critique shows that it forms a unified whole - and that it does in fact deliver the final part of Kant's transcendental undertaking. His book will be valuable to all who are interested in Kant's theory of the aesthetic and conceptual purposiveness of nature. (shrink)

The theory of rationality has traditionally been concerned with the investigation of the norms of rational thought and behaviour, and with the reasoning pro‐cedures that satisfy them. As a consequence, the investigation of irrationality has largely been restricted to the behaviour or thought that violates these norms. There are, how‐ever, other forms of irrationality. Here we propose that the delusions that occur in schizophrenia constitute a paradigm of irrationality. We examine a leading theory of schizophrenic delusion and propose that some (...) delusions can be traced to a violation of a condition on thought we call egocentricity. We argue that the violation of egocen‐tricity leads to irrational states that cannot be explained by the traditional categories of irrationality and conclude, therefore, that these states belong in a new branch of the theory of irrationality, that of experiential irrationality. (shrink)

Previous studies suggested that emotions can be correctly interpreted from facial expressions in the absence of conscious awareness of the face. Our goal was to explore whether subordinate information about a face’s gender and race could also become available without awareness of the face. Participants classified the race or the gender of unfamiliar faces that were ambiguous with regard to these dimensions. The ambiguous faces were preceded by face-images that unequivocally represented gender and race, rendered consciously invisible by simultaneous continuous-flash-suppression. (...) The classification of ambiguous faces was biased away from the category of the adaptor only when it was consciously visible. The duration of subjective visibility correlated with the aftereffect strength. Moreover, face identity was consequential only if consciously perceived. These results suggest that while conscious awareness is not needed for basic level categorization, it is needed for subordinate categorization. Emotional information might be unique in this respect. (shrink)

Martin Sticker's discussion of the common moral agent contains much that I find insightful, true and significant. As a response to his paper, I focus on two important issues that nevertheless separate us: Sticker claims that knowing our duty can be mere passive awareness and that it indeed is passive as awareness of the special status of humanity. I deny that knowing our duty is ever passive. He further claims that the common universalization test is the paradigmatic way active agents (...) acquire moral knowledge. I argue that Sticker appears to construe universalization as a formal test that presupposes no moral knowledge and that so construed the test cannot serve for acquiring moral knowledge. (shrink)

The article defends three claims regarding the relation between the different formulas of the categorical imperative. On its prevailing reading, FUL gives different moral guidance than FH; left answered, this problem is an argument for adopting a competing perspective on FUL. The prohibitions and commands of the formulas should be taken to be extensionally the same; but FKE adds a dimension missing from the others, gained by uniting their perspectives, namely, bringing the variety of moral laws into systematic unity. The (...) grammatically ambiguous phrase inGMS, 4: 436.9–10 claims that FA alone unites the other formulas in itself. (shrink)

In the Critique of Teleological Judgment, Kant endorses a distinct model of causal explanation. He claims that we explain natural wholes as the causal effect of their parts and the forces governing them, i. e., we explain mechanistically or following the analytic-synthetic method of modern science. According to McLaughlin’s influential interpretation, Kant endorses in this, without argument, the predominant scientific method of his time. The text suggests, however, that we explain mechanistically according to the constitution of our discursive understanding. The (...) paper attempts to reconstruct the argument establishing this claim. (shrink)

Explores the potential for a novel philosophy of history to be uncovered by tracing the connections between Giorgio Agamben's work (theoretical practice) and contemporary art (artistic practice).

Kant's conception of moral agency is often charged with attributing no role to feelings. I suggest that respect is the effective force driving moral action. I then argue that four additional types of rational feelings are necessary conditions of moral agency: The affective inner life of moral agents deliberating how to act and reflecting on their deeds is rich and complex . To act morally we must turn our affective moral perception towards the ends of moral action: the welfare of (...) others ; and our own moral being . Feelings shape our particular moral acts . I tentatively suggest that the diversity of moral feelings might be as great as the range of our duties. (shrink)

Many of its students are first drawn to Kant's practical philosophy because it seems to promise a theory of morality both objective and practicable. Moral theory, as Kant conceives of it, must abst...

According to the received view, Kant and Hegel espouse diametrically opposed views of moral motivation. Kant holds that to act morally is to act out of reflective recognition that a proposed intention ought to be made into a universal law. Action of true moral worth can never be motivated by an immediate inclination. Hegel, in contrast, holds that the natural inclination of an agent, who has been successfully acculturated within a just society, is moral action. The received interpretation is right, (...) but it misses a critical part of Hegel's view and it is to this idea that the entire dissertation is devoted. Hegel does not reject Kant's claim that a necessary condition of morality is autonomous action, which is not determined immediately by natural inclinations or acquired habits. He thinks that precisely such action is the origin of any actual, shared form of ethical life. It is in his idea of a founding act of ethical life that Hegel claims Kant's inheritance. ;The founding act of ethical life does not, however, meet Kant's criterion of moral action. Modeled, in the Phenomenology of Spirit, on Antigone's tragedy, the founding agent acts without being conscious of the universal ethical significance of the act; nor does the community the act transforms acknowledge its significance. The lawmaker and the community are necessarily blind to each other. This tragic, mutual blindness is a condition of the most extreme violence. ;Are there, in reality, any such acts? Modern political life has its founding moment, according to Hegel, in the French Revolution, the Reign of Terror and the Napoleonic Wars. The old world and its political structures and institutions has collapsed, leaving action doomed to go unacknowledged. The violence of the Revolution and its aftermath is the condition of the foundation of a new shape of life. Though to be condemned absolutely, it is the necessary condition of the foundation of modern states. The concluding claim of the Philosophy of Right is that war, more generally, is the collapse of the actual life of states and the call to found a new shape of ethical life. (shrink)

Summary This article concerns the identity and role of the C. Helvidius Priscus who is named in CIL IX, 2827 as an arbiter ex compromisso in a boundary dispute. After examining the inscription itself, I proceed to examine the implications of the mechanism of arbiter ex compromisso in the Roman judicatory system, and the possibility of a high-ranking Roman serving in such a role. The seemingly discrepancy between a high-ranking Roman and the role of a land surveyor is resolved hereby (...) by juxtaposing it twice: once with the precedent of high-ranking surveyors in the agrarian bill of Rullus; and secondly, by reading it in the context of locatio conductio operis contracts. (shrink)

The notion of aesthetic ideas is of great importance to Kant's thinking about art. Despite its importance, he says little about it. He characterizes aesthetic ideas as representations of the imagination and says that the gift of artistic genius is the inscrutable capacity to envision them. Furthermore, they are counterparts of rational ideas. Works of art thus sensibly present rational ideas; the pleasure they occasion is a consequence of the enriching process of reflection upon the wealth of content they sensibly (...) present. The purpose of this article is to ask whether all rational ideas have aesthetic ideas as counterparts, and so can be presented in art, or whether only some do and which. The answer should reveal what, for Kant, is the subject-matter of art. I argue that for Kant art is concerned with the range and variety of human freedom as well as with its highest fulfillment in morality. (shrink)

Ethical dilemmas require evaluation of alternatives in light of conflicting principles. Because of the difficulty of making and defending such complex decisions, we may compromise the quality of our ethical decisions and debates. We need a methodology that combines the weighted effects of multiple ethical guidelines on the issue at hand. This paper describes how the Analytic Hierarchy Process can help us improve ethical decision making.

The American Journal of Bioethics, Volume 12, Issue 2, Page 18-20, February 2012.

The Indian Buddhist philosopher Vasubandhu is known for his critical contribution to Buddhist Abhidharma thought, his turn to the Mahayana tradition, and his concise, influential Yogacara-Vijñanavada texts. _Paving the Great Way_ reveals another dimension of his legacy: his integration of several seemingly incompatible intellectual and scriptural traditions, with far-ranging consequences for the development of Buddhist epistemology and the theorization of tantra. Most scholars read Vasubandhu's texts in isolation and separate his intellectual development into distinct phases. Featuring close studies of Vasubandhu's (...) _Abhidharmakosabhasya_, _Vyakhyayukti_, _Vimsatika_, and _Trisvabhavanirdesa_, among other works, this book identifies recurrent treatments of causality and scriptural interpretation that unify distinct strands of thought under a single, coherent Buddhist philosophy. In Vasubandhu's hands, the Buddha's rejection of the self as a false construction provides a framework through which to clarify problematic philosophical issues, such as the nature of moral agency and subjectivity under a broadly causal worldview. Recognizing this continuity of purpose across Vasubandhu's diverse corpus recasts the interests of the philosopher and his truly innovative vision, which influenced Buddhist thought for a millennium and continues to resonate with today's philosophical issues. An appendix includes extensive English-language translations of the major texts discussed. (shrink)

According to Korsgaard’s very influential interpretation, moral normativity follows from a commonly accepted conception of rational agency, namely, the capacity to set ends and pursue them or humanity. The paper argues that humanity is not the source of moral normativity. Taking the exercise of your freedom in pursuit of your ends to be justified commits you to acknowledging the equal claim of others to see themselves as justified in the pursuit of their ends. This entails the equal restriction of the (...) freedom of each to ensure maximal freedom for all. But this is precisely what Kant thinks of as the state of right. In contrast, the paper claims that the second formula of the categorical imperative commands making the humanity of rational beings who are assumed to possess the capacity to act morally or personality, into our end, precisely because they are assumed to possess this distinct rational capacity. (shrink)

During the 2020 COVID-19 epidemic a variety of social activities migrated online, including religious ceremonies and rituals. One such instance is the case of Santo Daime, a Brazilian rainforest religion that utilizes the hallucinogenic brew ayahuasca in its rituals. During the pandemic, multiple Santo Daime rituals involving the consumption of ayahuasca took place online, mediated through Zoom and other online platforms. The phenomenon is notable since the effects of hallucinogens are defined by context (set and setting) and Santo Daime rituals (...) are habitually governed by punctilious regulations aimed at directing the experience of participants. The abrupt move to online space thus augurs significant implications in the context of hallucinogenic rituals. This paper looks at this development and its repercussions for entheogenic rituals, as it asks how do psychedelic rituals change when they move online? Building on the author’s previous work on set and setting in the Santo Daime religion, the paper introduces accounts from 12 semi-structured interviews with daimistas participating in online daime rituals, approached through the prism of set and setting, and the study of online religiosity. The analysis points at several key dynamics emerging in the context of virtual rituals. The migration online allowed for the continuation of Santo Daime entheogenic rituals at a time of social distancing, fostered a sense of global brotherhood and opened new possibility for religious participation and learning. Concurrently, online ritual produced an impoverished ritual experience and novel types of challenges including a higher potential for distractions, technical difficulties, and low sensory fidelity. Other novel challenges included social anxiety and an in-built tension between the social and spiritual dimensions of ritual. Finally, some participants were concerned by the cultural context of online rituals: technological mediation, consumerism, commodification, and digital divide. The limitations of digital technology appear amplified by the highly immersive, body oriented, experientially intensified context of the psychedelic experience. This paper contributes to the literature on the extra-pharmacological factors shaping experiences with psychedelics, as well as to the literature on the consequences of the adoption of digital media technologies during the COVID-19 pandemic. (shrink)

This Article examines the implicit assumptions about the state and state-society relations that pervade the literature on legal pluralism. I argue that much of this literature rests on an underlying conception of the state as a monolithic entity which is clearly and objectively differentiated from society. Most notably, John Griffiths’ influential distinction between "weak" legal pluralism, which exists within the boundaries of the state, and "strong" legal pluralism, which involves both state and non-state legal orders, reflects such assumptions. I contend (...) that an alternative conceptualization of the state, which acknowledges the internal diversity and contradictions within the state and the blurred boundaries between state and society, can serve as a more productive basis for the study of legal pluralism. Such an approach draws attention to the socially constructed character of the boundaries between state and non-state legal orders, to the social significance of intra-state legal pluralism, to the points of view of individual litigants who maneuver between different courts of law, and to the institutional level of analysis, namely, the complex interrelations between different courts under conditions of legal pluralism. (shrink)

Between 1886 and 1889, the British scientific and engineering communities witnessed several controversies regarding the principles underlying certain components of electrical circuits. The purpose of this paper is to show that these controversies should be regarded as reflecting a stage in the emergence of basic industrial research as a mediating agency between practical engineering and pure science. It will be suggested that the resolution of these controversies required careful formulation of approximations guided by a practical familiarity with the details of (...) the relevant systems. This underscored an approach to basic engineering problems within which practical experience and scientific theory were regarded as equally fundamental. (shrink)

This commentary extends Hertwig & Ortmann's analysis by asking how stricter model selection conventions can facilitate the accumulation of information from experimental studies. In many cases researchers are currently motivated to summarize their data with ambiguous and/or multi parameter models. A “generality first” convention can help eliminate this problem.

The growing literature on how people learn to make decisions based on experience focuses on two types of paradigms. In one paradigm, people are faced with a choice, and must retrospectively consult past experience of similar choices to decide what to do. In the other paradigm, people are faced with a choice, and then have the opportunity prospectively to gather new experiences that might help them make that choice. The current paper examines the joint impact of both retrospective and prospective (...) experiences. Two experiments reveal strong interactions. In Study 1, repeated experience with new samples appears to reduce sensitivity to the average outcome in the samples and enhances underweighting of rare events. Study 2 shows that repeated experience with pre-choice samples can reverse the impact of the new information. The results suggest that prospectively gathering new samples can have two, potentially contrasting, influences on choice: the first focuses on the sample’s face value and selects the option with the higher value in the new sample; by contrast, the second treats the new sample as a cue to recall similar prior experiences, which in turn drive choice. The paper concludes with a discussion of the possibility that part of the descriptive value of prospect theory reflects the fact that it summarizes the joint impact of similar “face-or-cue” processes. (shrink)

The mortality salience (MS) hypothesis postulates that anxiety elicited by mortality awareness leads people to develop negative emotions toward those who hold values inconsistent with their worldview faith. We explored this hypothesis in a sample of 76 Israeli combat soldiers, who were asked to reflect on either their mortality or dental pain. Subsequently, participants reported their motivation to help a father in need who was either an Arab (outgroup) or a Jewish Israeli (ingroup), as well as their perceptions of threat (...) by Arab Israelis. Regression analysis indicated that mortality reminders intensified soldiers’ perception of threat by the outgroup, leading to an increased desire to assist a Jewish-Israeli father, and a decreased motivation to help an Arab-Israeli one. The findings demonstrate the pronounced effects of MS on soldiers involved in frequent combat actions in terms of evoking negative emotions leading to reluctance to help unarmed civilian outgroup members. Recommendations for soldiers’ pre-deployment psychoeducation sessions are provided. (shrink)

This article examines forms of arbitration in commercial wine transactions known as ‘sales on delivery’. This category includes transactions by which the price was paid for a product which was delivered in a set future date. They also included a caveat by which the vendor guaranteed the quality of the wine and promised to replace it, if it fails to meet expectations. By juxtaposing papyrological evidence with that of the legal sources, and the identity of potential arbiters with other para-legal (...) authoritative figures, I hope to shed much needed light on the growing emergence of professional prowess in settling commercial disputes and then, assessing the implications of this form of arbitration on Roman judicature in general. (shrink)

Demonstrates the systematic connection between Kant's ethics and his philosophy of history.

Journal of Philosophy of Education, EarlyView.

In the Introduction to the Critique of the Power of Judgment, Kant claims that the Critique of Pure Reason accounted for the necessary conditions of experience and knowledge in general, but that it was not a complete transcendental account of the possibility of a particular empirical experience of objects and knowledge of empirical laws of nature. To fill this gap the third Critique puts forward, as an additional transcendental condition, the regulative principle of the purposiveness of nature. In this paper, (...) I will attempt to show how Kant’s account of pure aesthetic judgment can be read as articulating an aesthetic non-conceptual condition of the search for the conceptual order of nature and so as constituting an essential part of the account of the transcendental conditions of empirical experience and knowledge. (shrink)

Kant claims that empirical laws of nature “carry with them an expression of necessity” (Kant, 1998 ; A159/B198). What precisely is this “expression of necessity” and what grounds it? The metaphysical necessitation approach asks “What are laws of nature for Kant?” It answers that, for Kant, empirical laws possess necessity and are grounded in the properties and causal powers essential to natural kinds. The epistemological systematization approach claims that empirical natures, kinds and causal laws are rightly viewed as necessitating in (...) virtue of the place they ideally take within an ultimate systematic conception of nature. The paper defends a hybrid transcendental-idealist approach to empirical necessity. It argues that Kant offers a transcendental deduction of the a priori principle of the systematic conceptual purposiveness of nature. In contrast to the systematization approach, this builds necessity into our most fundamental, conceptually articulated experience of nature. The approach can furthermore complement metaphysical necessitation accounts by showing that the commitment to necessitation follows from the metaphysical doctrine of transcendental idealism and the critical project of articulating the a priori transcendental conditions of experience. Recognizing the transcendental status of the principle of the systematic conceptual purposiveness of nature thus allows us to merge valuable insights of both the epistemological systematization and the metaphysical necessitation views. (shrink)