Luitzen Egburtus Jan Brouwer founded a school of thought whose aim was to include mathematics within the framework of intuitionistic philosophy; mathematics was to be regarded as an essentially free development of the human mind. What emerged diverged considerably at some points from tradition, but intuitionism has survived well the struggle between contending schools in the foundations of mathematics and exact philosophy. Originally published in 1981, this monograph contains a series of lectures dealing with most of the fundamental topics (...) such as choice sequences, the continuum, the fan theorem, order and well-order. Brouwer's own powerful style is evident throughout the work. (shrink)

Understandings of urban foodways in Zimbabwe and other African countries have been dominated by food security frameworks. The focus on material scarcity and measurable health outcomes within these frameworks has often obscured the socio-cultural dimension of foodways and the historical and political structures that have shaped, and continue to shape, everyday relationships with food among different groups of urban residents in cities. Addressing these often-overlooked aspects, this paper looks at intergenerational contestations over foodways in a midsized high-density Zimbabwean town. Presenting (...) results of 6-months ethnographic fieldwork involving participant observation and semi-structured interviews, the paper explores meanings and practices of food in a postcolonial urban setting using three generational groups as a point of departure. These groups are youth (aged 15 to 25 years old), a post-independence generation (aged 26 to 43) and a pre-independence middle-aged generation (aged 43 to 65). Findings show that foodways of the three generations, each having experienced Zimbabwe’s (post-)colonial political economy in different ways, are negotiated through postcolonial socio-ecological relations, urban–rural connections and social hierarchies articulated through urban and rural space. The paper concludes that to understand urban food security in a postcolonial setting, urbanites’ generation-specific life experiences and intergenerational negotiations around historically situated spatial and socio-ecological relations should be considered. The findings could inform urban food security policy to make it more targeted towards the needs of different generational groups as well as more attuned to urbanites’ dynamic socio-cultural foodways and the socio-ecological relations that shape these. (shrink)

Though the social world is real and objective, the way that social facts arise out of other facts is in an important way shaped by human thought, talk and behaviour. Building on recent work in social ontology, I describe a mechanism whereby this distinctive malleability of social facts, combined with the possibility of basic human error, makes it possible for a consistent physical reality to ground an inconsistent social reality. I explore various ways of resisting the prima facie case for (...) social inconsistency. I conclude, however, that the prima facie case survives scrutiny, and draw out some of the ramifications. (shrink)

The middle of the second until the middle of the first century BCE is one of the most creative periods in the history of human thought, and an important part of this was the interaction between Roman jurists and Hellenistic philosophers. In this highly original book, René Brouwer shows how jurists transformed the study of law into a science with the help of philosophical methods and concepts, such as division, rules and persons, and also how philosophers came to share (...) the jurists' preoccupations with cases and private property. The relevance of this cross-fertilization for present-day law and philosophy cannot be overestimated: in law, its legacy includes the academic study of law and the Western models of dispute resolution, while in philosophy, the method of casuistry and the concept of just property. (shrink)

Expectation-based theories of language comprehension, in particular Surprisal Theory, go a long way in accounting for the behavioral correlates of word-by-word processing difficulty, such as reading times. An open question, however, is in which component of the Event-Related brain Potential signal Surprisal is reflected, and how these electrophysiological correlates relate to behavioral processing indices. Here, we address this question by instantiating an explicit neurocomputational model of incremental, word-by-word language comprehension that produces estimates of the N400 and the P600—the two most (...) salient ERP components for language processing—as well as estimates of “comprehension-centric” Surprisal for each word in a sentence. We derive model predictions for a recent experimental design that directly investigates “world-knowledge”-induced Surprisal. By relating these predictions to both empirical electrophysiological and behavioral results, we establish a close link between Surprisal, as indexed by reading times, and the P600 component of the ERP signal. The resultant model thus offers an integrated neurobehavioral account of processing difficulty in language comprehension. (shrink)

There is a large and growing body of empirical work on people’s intuitions about distributive justice. In this paper, we investigate how well luck egalitarianism and desertism—the two normative approaches that appear to cohere well with people’s intuitions—are supported by more fine-grained findings in the empirical literature. The time is ripe for a study of this sort, as the positive literature on justice has blossomed over the last three decades. The results of our investigation are surprising. In three different contexts (...) (good option luck, good brute luck, and bad brute luck) in which the demands of luck egalitarianism and those of a mainstream desert-based view come apart, the latter carries the day. One ramification of these findings is that people’s intuitions about justice are moralized; that is, they appeal to particular conceptions of the good. Luck egalitarians must decide whether to embrace these moralized intuitions by adopting desertism—or to resist them. (shrink)

The theory of collective agency and intentionality is a flourishing field of research, and our understanding of these phenomena has arguably increased greatly in recent years. Extant theories, however, are still ill-equipped to explain certain aspects of collective intentionality. In this article we draw attention to two such underappreciated aspects: the failure of the intentional states of collectives to supervene on the intentional states of their members, and the role of non-human factors in collective agency and intentionality. We propose a (...) theory of collective intentionality which builds on the ‘interpretationist’ tradition in metasemantics and the philosophy of mind as initiated by David Lewis and recently developed further by Robbie Williams. The collective-level analogue of interpretationism turns out to look different in some ways from the individual-level theory, but is well-suited to accommodating phenomena such as hybrid collective intentionality. Complemented with Kit Fine’s theory of variable embodiment, such a theory also provides a diachronic account of intentional collectives. (shrink)

In this article I reconstruct the contribution of some central Hellenistic political thinkers to a theory of human rights. Starting point is the traditional Stoic conception of the law of nature as a power in which only perfect human beings actively participate. In the 2nd century BC the Stoic Panaetius adjusted this traditional high-minded theory by also allowing for a lower level of human excellence. This second-rate human excellence can be achieved just by following ‘proper functions’, which are derived from (...) ordinary human nature and can be laid down in rules. From here, it was only a small, yet decisive step – presumably to be attributed to one of Cicero’s teachers – to discard the highest level of human perfection altogether. This step, I argue, paved the way for an understanding of the rules of natural law in terms of human rights. (shrink)

Does the moral badness of pain depend on who feels it? A common, but generally only implicitly stated view, is that it does not. This view, ‘unitarianism’, maintains that the same interests of different beings should count equally in our moral calculus. Shelly Kagan’s project in How to Count Animals, more or less is to reject this common view, and develop an alternative to it: a hierarchical view of moral status, on which the badness of pain does depend on who (...) feels it. In this review essay, we critically examine Kagan’s argument for status hierarchy. In particular, we reject two of the central premises in his argument: that moral standing is ultimately grounded in agency and that unitarianism is overdemanding. We conclude that moral status may, despite Kagan’s compelling argument to the contrary, not be hierarchical. (shrink)

In one of his essays on art, Dutch author and essayist Joost Zwagerman reflects on the work of South African artist Marlene Dumas. Zwagerman addresses in particular Dumas' My Mother Before She Became My Mother, painted 3 years after her mother died. In his reflections, Zwagerman proposes an interpretation of Dumas' work. He suggests that Dumas, in her art, does not accept the omnipotence of death. Maybe against better judgement, but Dumas keeps creating images that not only illustrate the desire (...) for meaning but also embody this desire. The image and the desire for meaning merge in Dumas' paintings. The painting itself becomes an autonomous 'desire machine', according to Zwagerman. In this article, a theological reading of Zwagerman's own posthumously published volume of poetry, 'Wakend over God', is presented, with a specific interest in art, death and God. The sacramental hermeneutics of Richard Kearney and the theopoetics of John Caputo are brought into the conversation to elicit the dimensions of faith and religion in Zwagerman's own 'desire machine'. (shrink)

Serena Olsaretti argues that desert cannot serve as a plausible principle of stakes for luck egalitarianism. In this discussion note, we defend the claim that she is too pessimistic about this by introducing a simple, but plausible, desert-based account of stakes that is immune to her argument.

Many philosophers believe that luck egalitarianism captures “desert-like” intuitions about justice. Some even think that luck egalitariansm distributes goods in accordance with desert. In this paper, we argue that this is wrong. Desertism conflicts with luck egalitarianism in three important contexts, and, in these contexts, desertism renders the proper moral judgment. First, compared to desertism, luck egalitarianism is sometimes too stingy: it fails to justly compensate people for their socially valuable contributions—when those contributions arose from “option luck”. Second, luck egalitarianism (...) is sometimes too restrictive: it fails to justly compensate people who make a social contribution when that contribution arose from “brute luck”. Third, luck egalitarianism is too limited in scope: it cannot diagnose economic injustice arising independently of comparative levels of justice. The lesson of this paper is that luck egalitarians should consider supplementing their theory with desert considerations. Or, even better, consider desertism as a superior alternative to their theory. (shrink)

In this paper I contrast different versions of Greek rhetoric that in the late Hellenistic period were exported to Rome by both rhetoricians and philosophers, and show how with regard to Roman law these versions differed in aim and in application. With regard to the application in law, I argue that in Rome’s unique practice of resolving disputes between citizens – i.e. done with the help of specialists – the Stoic conception of rhetoric as the longer, explanatory version of dialectic, (...) aiming at what is correct and true, was useful in conveying the correct answer to non-specialists, the judge included, whereas the Academics’, and more specifically Philo of Larissa’s, conception of rhetoric, aiming at what is verisimilar, is above all useful in the public realm, that is in political and forensic speeches. (shrink)

While numerous studies show that brain signals contain information about an individual’s current state that are potentially valuable for smoothing man-machine interfaces, this has not yet lead to the use of brain computer interfaces (BCI) in daily life. One of the main challenges is the common requirement of personal data that is correctly labelled concerning the state of interest in order to train a model, where this trained model is not guaranteed to generalize across time and context. Another challenge is (...) the requirement to wear electrodes on the head. We here propose a BCI that can tackle these issues and may be a promising case for BCI research and application in everyday life. The BCI uses EEG signals to predict head rotation in order to improve images presented in a Virtual Reality (VR) headset. When presenting a 360° video to a headset, Field-of-View approaches only stream the content that is in the current field of view and leave out the rest. When the user rotates the head, other content parts need to be made available soon enough to go unnoticed by the user which is problematic given the available bandwidth. By predicting head rotation, the content parts adjacent to the currently viewed part could be retrieved in time for display when the rotation actually takes place. Eleven participants generated left- and rightward head rotations while head movements were recorded using the headsets motion sensing system and EEG sensors. We trained neural network models to distinguish EEG epochs preceding rightward, leftward and no rotation. Applying these models to streaming EEG data that was withheld from the training showed that 400 ms before rotation onset, the probability ‘no rotation’ started to decrease and the probabilities of an upcoming right- or leftward rotation started to diverge in the correct direction. In the proposed BCI scenario, users already wear a device on their head allowing for integrated sensors. Moreover, it is possible to acquire accurately labeled training data on the fly, and continuously monitor and improve the model’s performance. The BCI can be harnessed if it will improve imagery and therewith enhance immersive experience. (shrink)

Grotius's notion of natural law is, as he himself makes clear, founded upon two demands of nature, which are to be connected with what is now known as the Stoic doctrine of appropriation. However, Grotius's understanding of the notion of natural law as a set of rules is not Stoic, but rather goes back to an interpretation that can be ascribed to Antiochus of Ascalon. By moving away from the Stoics Grotius could not only easily accommodate the Aristotelian doctrine of (...) equity, otherwise rejected by the Stoics, but he could also formulate a minimalistic interpretation of human dispositions or 'rights', in contrast to the Stoics' maximalistic understanding of these dispositions as virtues. (shrink)

Ten years ago, researchers using event-related brain potentials to study language comprehension were puzzled by what looked like a Semantic Illusion: Semantically anomalous, but structurally well-formed sentences did not affect the N400 component—traditionally taken to reflect semantic integration—but instead produced a P600 effect, which is generally linked to syntactic processing. This finding led to a considerable amount of debate, and a number of complex processing models have been proposed as an explanation. What these models have in common is that they (...) postulate two or more separate processing streams, in order to reconcile the Semantic Illusion and other semantically induced P600 effects with the traditional interpretations of the N400 and the P600. Recently, however, these multi-stream models have been called into question, and a simpler single-stream model has been proposed. According to this alternative model, the N400 component reflects the retrieval of word meaning from semantic memory, and the P600 component indexes the integration of this meaning into the unfolding utterance interpretation. In the present paper, we provide support for this “Retrieval–Integration ” account by instantiating it as a neurocomputational model. This neurocomputational model is the first to successfully simulate the N400 and P600 amplitude in language comprehension, and simulations with this model provide a proof of concept of the single-stream RI account of semantically induced patterns of N400 and P600 modulations. (shrink)