In 'Vague Identity: Evans Misunderstood' David Lewis defends Gareth Evans against a widespread misunderstanding of an argument that appeared in his article 'Can There be Vague Objects?'. Lewis takes himself to be 'defending Evans' and not just correcting a mistake; witness his remark that, 'As misunderstood, Evans is a pitiful figure: a "technical philosopher" out of control of his technicalities, taken in by a fallacious proof of an absurd conclusion'. Let me say at the outset that I take Lewis to (...) be exactly right in regarding as a misunderstanding the interpretation of Evans which he exposes as such. On Lewis's account, everything Evans says 'falls into place', and he quotes from a letter that 'settles the matter'. (shrink)

A dictionary definition of Bioethics is, 'the ethics, or moral principles and rules of conduct, of medical and biological research'. This book is an introductory text of just biological and not medical bioethics. It covers the ethics of experimentation, including genetic manipulation, in plants and animals; ethics and biodiversity, ethics and the environment. There is increasing interest in bioethics - both in academia and by the media and the general public. Awareness of bioethics is incorporated into Biological / Environmental Science (...) courses, plus the first dedicated modular courses on bioethics are starting up. Includes case studies Has questions for students Chapters include environmental, animal, agricultural and reproductive ethics as well as a wide range of issues regarding genetic manipulation. (shrink)

A dictionary definition of Bioethics is, 'the ethics, or moral principles and rules of conduct, of medical and biological research'. This book is an introductory text of just biological and not medical bioethics. It covers the ethics of experimentation, including genetic manipulation, in plants and animals; ethics and biodiversity, ethics and the environment. There is increasing interest in bioethics - both in academia and by the media and the general public. Awareness of bioethics is incorporated into Biological / Environmental Science (...) courses, plus the first dedicated modular courses on bioethics are starting up. * Includes case studies * Has questions for students * Chapters include environmental, animal, agricultural and reproductive ethics as well as a wide range of issues regarding genetic manipulation. (shrink)

In this note we present a three-valued intensional logic, which is an extension of both Montague's intensional logic and ukasiewicz three-valued logic. Our system is obtained by adapting Gallin's version of intensional logic (see Gallin, D., Intensional and Higher-order Modal Logic). Here we give only the necessary modifications to the latter. An acquaintance with Gallin's work is pressuposed.

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 61.3 (2000) 381-395 [Access article in PDF] Minds, Forms, and Spirits: The Nature of Cartesian Disenchantment Han van Ruler What is Descartes's contribution to Enlightenment? Undoubtedly, Cartesian philosophy added to the conflict between philosophical and theological views which divided intellectual life in the Dutch Republic towards the end of its "Golden Age." 1 Although not everyone was as explicit as Lodewijk Meyer, who (...) said that his theological doubts were inspired by Descartes's philosophical method, Cartesianism along with Copernicanism, Socinianism, and Cocceianism played an important part in the growing skepticism towards the authority of Scripture. 2 Apart from Descartes's general method, however, specific Cartesian ideas encouraged a new view towards nature and towards God's role in governing it. In physics and physiology the new philosophy replaced the image of mind working on matter with the image of a self sufficient mechanism. This new causal metaphor led to a typically Cartesian form of "disenchantment." In this article I argue that on account of their approval of a Cartesian theory of causality, even authors with sincere religious motives came close to accepting radical and nearly Spinozistic ideas. I start with disenchantment in a very literal sense: Balthasar Bekker's denial of the activities of devils, angels, and other spirits. A comparison of Bekker's arguments with those of another Cartesian, Arnold Geulincx will, I hope, bring out the nature and importance of what I shall present as [End Page 381] Descartes's "mechanical reduction" in physics. Finally, I argue that the Cartesian separation of mind and body gave rise to a form of disenchantment that reached far beyond contemporary debates. Devils, Ghosts, and God's Omnipotence Balthasar Bekker's classic book The World Bewitched (1691-93) does not so much deal with the practice of sorcery as with its theory. Bekker offers a wide range of theological and philosophical arguments in order to combat the idea that ghosts, devils, and angels influence natural or historical events. In particular Bekker draws some important conclusions from the philosophy of Descartes. Yet it is immediately clear to the reader that the motives for his critique are religious rather than philosophical. 3 The World Bewitched is not written as a scientific assault on superstition. Bekker, at the time serving as a Calvinist minister in Amsterdam, presents his work as a new and perhaps final phase in the perfection of Christianity. For two centuries it had been a goal of the Protestant Reformation to accentuate God's majesty and to establish the idea of His absolute power over creation. Bekker's World again expresses this idea. His denial that ghosts and devils are active in the world is a logical consequence of the belief that there is no room for demigods in nature. Bekker thus adds a final touch to the project of the Reformation. The World Bewitched will testify to the fact "that I return as much of the honor of His Power and Wisdom to the Almighty, as they took from Him who gave it to the Devil. I ban [the Devil] from the World and I bind him in Hell." 4 Removing devils and spirits from nature, Bekker aims to distinguish superstition from true faith. The battle against superstitious beliefs had formed a characteristic element of Protestant tactics. Dutch Calvinists, for instance, took offense at the continuing practices of blessings and incantations. 5 Bekker wanted to go even further. The Protestantization of Christian dogma could only be completed by making everything in nature's course depend on God's unique power and providence. 6 "Science" in our sense of the word was a subsidiary matter. 7 Still, Bekker saw the new scientific theories of his day as useful allies. In particular it was the new philosophy of Descartes that attracted him. Following Descartes, Bekker reasons "that I think, that I will, [End Page 382] [and] that I understand something," without any part of my body being involved in this type of consciousness. Mind and body in fact have nothing in common: My... (shrink)

This article discusses Descartes’s preferred focus on morally and theologically neutral subjects and points out the impact of this focus on the scientific status of theology. It does so by linking Descartes’s method to his transformation of the notion of substance. Descartes’s _Meditations_ centred around epistemological questions rather than non-human intelligences or the life of the mind beyond this world. Likewise, in his early works, Descartes consistently avoided referring to causal operators. Finally, having first redefined the notion of substance in (...) the _Principia,_ Descartes would completely abandon making use of this notion in his later years. Indeed, in contrast to many authors before and after him, Descartes never showed any interest in the long-established metaphysical interpretation of substances as being causal factors of natural change. With God, nature, and mind commonly serving as instances of substantial causality, Descartes’s philosophy had a huge impact on the place of God in science and discreetl. (shrink)

A collection of essays by members of the department of philosophy in the Hebrew University, on a variety of topics. Jacob Fleishmann's careful analysis of "Hegel's Theory of the Will," is perhaps the outstanding contribution. The volume also includes a valuable study by Rotenstreich on Collingwood's philosophy of history.--J. A. B.

We all ‘know’ that public opinion came to prominence in the political vocabulary of the late eighteenth century. It may be that this dates its rise a bit late, but it is not relevant to argue the matter here. My concern is rather that we be equally aware of the purposes for which people made use of the concept. Here I wish to consider various possible contexts for speaking or writing of public opinion, or ‘opinion’, as it was usually called (...) prior to the mid-eighteenth century. It may be possible to define, more fully than heretofore, the work that the expression did in eighteenth-century thought. As contemporary students of public opinion have been learning, an answer to this question may not even be wholly irrelevant to the task of specifying the nature of public opinion in our own time. (shrink)

Q: If necessity is the mother of invention, whence necessity? A. : The matrix of necessity in God-talk is religious experience, philosophically interpreted. The interpreters, theists and non-thesists, have indeed been inventive.

A simple transposition in the text would, I venture to suggest, remove one or two of the many difficulties of this obscure chapter.

In lieu of an abstract, here is a brief excerpt of the content:"And They Sang A New Song":Reading John's Revelation From The Position Of The LambJ.A. Jackson (bio) and Allen H. Redmon (bio)Then one of the elders said to me, "Do not weep. See, the Lion of the tribe of Judah, the Root of David, has conquered, so that he can open the scroll and the seven seals." Then I saw between the throne and the four living creatures and among (...) the elders a Lamb standing as if it had been slaughtered.—Revelation 5:5–6In an interview with Markus Müller, René Girard asserts the importance of taking into account the apocalypticism of Christianity. Apocalypse, Girard reminds us, "means revelation: apocalypto means to open up and to show the truth. But it also means absolute violence, so the apocalypse is a violent revelation and a revelation of violence" (Girard 1996). That the Revelation is a violent revelation has been well established. Despite textual evidence that would beg those who approach the text to do just the opposite, readers have fixated on the violence of the Revelation since its inception, finding in it God's final retribution against those who persecute the Church.1 Commentators such as Dennis E. Johnson, William Hendricksen, and George Elden Ladd have produced recent, full-length commentaries that champion the appearance of a Christ in Revelation ready to establish himself as a military champion and exact his revenge on those who persecute him (see, for example, Johnson 2001; Hendricksen 1998; and Ladd 1993). These accounts, and those that follow suit, are blinded by the violent revelation of John's apocalyptic narrative and fail to see the poem's revelation of violence—the other, prophetic half of what Girard rightly contends exists in Christian apocalypse.This error is understandable to some extent. Read in its own light and apart from the Gospel revelation as understood by those familiar with mimetic [End Page 99] theory, one has no hermeneutical principle for recognizing the end to which John is writing. The victims of the text can be ignored in the precise way that all victims are disregarded when the scapegoat mechanism functions properly. Such should not be the case in the Revelation, though, a text in which the scapegoat mechanism is exposed and pushed to its logical conclusions. John offers his reader a glimpse into the way this mechanism will function when all that is left is wall-to-wall violence, when one is left with only two alternatives: succumb to the mechanism and reciprocate its violence, or extricate oneself through nonreciprocation (and potentially die).In the margins of the violent revelation in John's apocalyptic vision, a revelation of violence emerges that can expose humankind's potential to annihilate itself and the mechanism with which it will do so. When read through the lens of mimetic theory, one discovers that John's narrative delivers a revelation of violence, an explicit naming and unmasking of the sacrificial mechanism that can capture for the reader not only the machinations of the sacrificial apparatus but one's own potential participation in it as well. As such, the poem can posit itself as a commandment (a Thou-shall-not-murder) that ultimately refuses the temptation to respond to violence in violence.The fact that John uses the apocalyptic to present this directive should not be surprising. Girard writes: "Only through the mediation of the scapegoat mechanism can violence become its own remedy, and the victimage mechanism can only be triggered by the frenetic paroxysm of the 'crisis.' This means that the violence, having lost its vitality and bite, will paradoxically be more terrible than before its decline. As the whole of humanity makes the vain effort to reinstate its reconciliatory and sacrificial virtues, this violence will without doubt tend to multiply its victims, just as happened in the time of the prophets" (Girard 1978, 195–96). While Girard's commentary on biblical eschatology and apocalypse refers mainly to the scapegoat mechanism as it applies to and is revealed in the Gospel texts, we see the immediacy and the frenzy of the apocalyptic and the ubiquitous violent mimetic appropriations also performed in John's Revelation.2 John captures... (shrink)

The rule of double effect is regularly invoked in ethical discussions about palliative sedation, terminal extubation and other clinical acts that may be viewed as hastening death for imminently dying patients. Unfortunately, the literature tends to employ this useful principle in a fashion suggesting that it offers the final word on the moral acceptability of such medical procedures. In fact, the rule cannot be applied appropriately without invoking moral theories that are not explicit in the rule itself. Four tenets of (...) the rule each require their own ethical justification. A variety of moral theories are relevant to making judgements in a pluralistic society. Much of the rich moral conversation germane to the rule has been reflected in arguments about physician-asssisted suicide and voluntary active euthanasia, but the rule itself has limited relevance to these debates, and requires its own moral justifications when applied to other practices that might hasten death. (shrink)