We propose an axiomatization of aversion to incomplete preferences. Some prevailing models of incomplete preferences rely on the hypothesis that incompleteness is temporary and that by keeping their opportunity set open individuals reveal a preference for flexibility. We consider that the maintenance of incomplete preference is also aversive. Our model allows us to show how incompleteness induces an aversive attitude in two different ways: intrinsic and instrumental. Intrinsic aversion holds when one instance of incomplete preference in the set suffices to (...) decrease its utility. Instrumental aversion holds only insofar dominating options are affected by incompleteness. Given two partially overlapping sets of axioms on the binary relation over sets we formalize their consistency with the two types of aversion to incompleteness. Finally, we relate our model to the classical Sen’s distinction between tentative and assertive incompleteness. The spelling out of this distinction in the terms of our approach uncovers to what extent aversion to incompleteness may be compatible with a preference for flexibility. (shrink)

Recent decades have witnessed a growing interest in narrative both in certain areas of philosophy and in the study of religion. The philosophy of religion has not itself been at the forefront of this narrative turn, but exceptions exist—most notably Eleonore Stump’s work on biblical stories and the problem of suffering. Characterizing Stump’s approach as an apologetic orientation, this article contrasts it with pluralistic orientations that, rather than seeking to defend religious faith, are concerned with doing conceptual justice to the (...) range of possible human perspectives, both religious and nonreligious. By discussing various examples, the article makes a case for narrative philosophy of religion, especially in its pluralistic form. (shrink)

Abstract: Critics of Havi Carel's 2008 book, Illness: The Cry of the Flesh, have contended that Carel's deployment of phenomenological philosophy adds little to commonsense views about illness and that Carel relies too heavily on emotion-laden autobiographical anecdotes. Against these contentions this article argues: first, that a perfectly respectable task of philosophy is to find reasons to support pre-existing beliefs; and secondly, that Carel's use of anecdotes, while certainly appealing to readers' emotions, constitutes part of a legitimate argumentative strategy. The (...) article links these proposals with broader debates concerning the proper task of philosophy and the role of emotionality and imagination in philosophical inquiry. (shrink)

This paper responds to Severin Schroeder's recent charge that Wittgenstein's philosophy of religion contains an ‘unresolved tension’ between three propositions, namely: (1) ‘As a hypothesis, God's existence (&c) is extremely implausible’; (2) ‘Christian faith is not unreasonable’; and (3) ‘Christian faith does involve belief in God's existence (&c)’. I argue as follows: that the first of these propositions has no place in Wittgenstein's thinking on religion; that the second is ill-phrased and should be re-worded as the proposition that ‘Christian faith (...) is neither unreasonable nor reasonable’; and that the third proposition (contrary to what Schroeder seems to assume) tells us nothing about the nature of the objects of religious belief. It follows from my argument that Schroeder has not exposed a tension in Wittgenstein's thoughts on religion. I end with some positive remarks about Wittgenstein's method. (shrink)

Este artículo describe la evolución de los recursos de acogimiento residencial en el contexto del Estado Español, comenzando por la época de la dictadura franquista hasta la actualidad. Explicamos cómo fueron financiados los recursos mediante los cuales se daba ayuda a las personas menores de edad en situación de vulnerabilidad. Asimismo, se analiza la evolución de dichos recursos hasta hoy en día. Estos recursos se han ido profesionalizando a lo largo del tiempo y, hoy en día, dan respuestas especificas a (...) diferentes necesidades de los niños, niñas, adolescentes y jóvenes del territorio histórico de Bizkaia.Recibido. (shrink)

This book is the result of the contributions by some of the greatest authors of moutaineering literature: Pat Ament, Phil Bartlett, Arlene Blum, Margaret Body, ...

Rebirth and the Stream of Life explores the diversity as well as the ethical and religious significance of rebirth beliefs, focusing especially on Hindu and Buddhist traditions but also discussing indigenous religions and ancient Greek thought. Utilizing resources from religious studies, anthropology and theology, an expanded conception of philosophy of religion is exemplified, which takes seriously lived experience rather than treating religious beliefs in isolation from their place in believers' lives. Drawing upon his expertise in interdisciplinary working and Wittgenstein-influenced approaches, (...) Mikel Burley examines several interrelated phenomena, including purported past-life memories, the relationship between metaphysics and ethics, efforts to 'demythologize' rebirth, and moral critiques of the doctrine of karma. This range of topics, with rebirth as a unifying theme, makes the book of value to anyone interested in philosophy, the study of religions, and what it means to believe that we undergo multiple lives. (shrink)

Who owns nature? The question could be less important than reducing animal sufferings in nature. It does not matter if nature does not belong to anyone or if it belongs to someone, because in both cases there are limitations, linked with animal welfare, regarding what we should do in nature. Sentient beings have interests that we must take into account when designing environmental policies. Since neither ecosystems nor plants have interests, preserving nature is less important than reducing animal sufferings. The (...) relevant moral issue is, therefore, knowing what happens to sentient animals in nature and developing policies to reduce their sufferings. This implies that we have the moral obligation of intervening in nature with the aim of reducing animal sufferings, so conservationist environmental policies defended by ecologists are morally unacceptable. (shrink)

This paper discusses Robin Le Poidevin’s proposal that a commitment to the B-theory of time provides a reason to relinquish the fear of death. After outlining Le Poidevin’s views on time and death, I analyze the specific passages in which he makes his proposal, giving close attention to the claim that, for the B-theorist, one’s life is “eternally real.” I distinguish two possible interpretations of this claim, which I call alethic eternalism and ontic eternalism respectively, and argue, with reference to (...) statements by other B-theroists, that alethic eternalism is the only viable option. I highlight two problems for Le Poidevin’s proposal: firstly, even if alethic eternalism does provide a reason not to fear death, this same reason is available to A-theorists; and secondly, alethic eternalism does not in fact provide such a reason. Having critically assessed possible responses to these problems, I conclude that Le Poidevin’s proposal is unfounded. (shrink)

La presente obra navega entre dos conceptos —la heterotopía y la utopía— en el contexto de la posmetrópolis. La heterotopía, tal y como explican en el prefacio los coeditores, ha atraído una innegable atención en el ámbito de las ciencias sociales desde que Foucault trasladara el concepto del ámbito médico al espacial. Frente al no espacio de la utopía y su carácter ideal y regulador, las heterotopías serían lugares reales, en los que la diferencia se manifiesta al invertir y subvertir (...) aquellos órdenes que configuran nuestros espacios cotidianos. Siendo uno de estos lugares cotidianos la ciudad, y atendiendo a las posibilidades emancipatorias y reactivas que pronto se asociaron a lo heterotópico, cabe preguntarse por el estado actual de las heterotopías urbanas: ¿son las heterotopías actuales, como registra el título de la obra, utopías liberales? León Casero y Urabayen ofrecen en el prefacio un amplio panorama al respecto. (shrink)

The great problem in writing a theory of everything is that it may turn out to be a theory of nothing. Here is how it works. If you develop a theory that only explains some small, simple Thing, then the theory is very strong. It is precise, understandable, and it always works. As you expand the theory to encompass another Thing, it becomes weaker. It may still be precise and understandable, but it is now more complicated, and because it involves (...) two things rather than one, it starts to become conditional. This means that in order for it to work with regard to the second Thing, we may have to take into account something about the first Thing. And so it goes. As the theory covers more and more Things, it becomes less precise, less understandable, and parts need to be added on in order cover multiple contingencies. People who go down this path inevitably come to a critical point, at which their theory has become so precisely complicated that it can barely be understood, and gargantuan efforts become necessary to make it work at all. To resolve this impasse, they have a terminological epiphany. They suddenly find a language (that is, an arcane vocabulary) which confers the appearance of simplicity to the morass they have created. Precision is replaced by undefined terms and relationships, described in forceful but impenetrable prose. Argumentation becomes not an activity of rational thought, but a magical experience in which a swirling array of undefined concepts assembles itself in just the right way to come to whatever conclusion is desired. In the mouth of its inventor the theory does indeed explain everything, but in the ears of the audience it explains nothing. (shrink)

Many publications in the field of animal ethics consider the theories of Peter Singer and Tom Regan as the main arguments for the direct moral consideration of non human animals. This paper argues that both those theories have to face serious problems that make them difficult to accept and to apply, and proposes instead an alternative based on the recent work of M. C. Nussbaum. She has drafted a theory in favor of the direct moral consideration of non human animals, (...) which solves part of the problems that the proposals of Singer and Regan could not. (shrink)

Reseña de la obra de Parellada, Ricardo. El orgullo ¿vicio o virtud? Madrid: Síntesis, 2019.

Was Jesus Christ a deluded prophet who expected an imminent collapse of the world followed by the dawning of a kingdom that has never eventuated? Some who reject Christianity think that he was, and as a consequence are highly suspicious about any other claims that are attributed to Jesus. However, other interpretations of the apparently eschatological pronouncements in the New Testament exist, one of which is realized eschatology, this being the idea, roughly, that the kingdom or reign of God was (...) realized in or through the ministry of Jesus itself. Debates surrounding the competing interpretations of New Testament eschatology raise fascinating issues, both exegetical and conceptual. Exploring some of these issues from the perspective of philosophy of religion, informed by theological and biblical studies, this article argues that realized eschatology is a religious option that, contrary to common criticisms, is neither incoherent nor implausibly reductive. (shrink)

As with most great works of art, great films are typically amenable to multiple interpretations, and there need be no determinate answer to which interpretation is ‘right’ or even the ‘best’. Yet some interpretations can render a work more compelling—perhaps more morally or religiously deep—than others. And that might be one reason for preferring the interpretation in question. This article focuses on Woody Allen’s "Crimes and Misdemeanors", which has often been construed as an attempt to illustrate the thesis that crime (...) sometimes pays. I call this the unjust reading of the film and contrast it with the just reading. I argue, however, that both these readings presuppose a consequentialist conception of justice that is not the only conception available. Reinterpreted from a perspective of intrinsic justice, the film gains a depth that is unavailable in the light of the other interpretations. (shrink)

The significance of narrative artworks as resources for, and possibly as instances of, philosophical thinking has increasingly been recognized over recent decades. Utilization of such resources in philosophy of religion has, however, been limited. Focusing on film in particular, this article develops an account of film’s importance for a ‘contemplative’ approach to philosophizing about religious ethics, an approach that prioritizes the elucidation of possibilities of sense over the evaluation of ‘truth claims’. Taking Dead Man Walking as a case in point, (...) the article shows how this film facilitates an enhanced comprehension of specific concepts, most notably the concepts of faith, truth and love, as they feature within a characteristically Christian form of life. (shrink)

Is a philosophical theory needed to ‘underwrite’ attitudes of toleration and respect in a multicultural and religiously diverse world? Many philosophers of religion have thought so, including Victoria Harrison. This article interrogates Harrison’s theory of internalist pluralism, which, though offering a welcome alternative to other theories, such as John Hick’s ‘pluralistic hypothesis’, nevertheless faces problems. Questioning the coherence of the theory’s account of how the existence of objects of worship can avoid being fully conceptual-scheme dependent, and raising doubts about its (...) pretensions to promote interreligious harmony, I also critically discuss the common philosophical tendency to work with under-described and insufficiently analysed examples. What philosophy ought to be able to offer in relation to religious diversity, I propose, is attentiveness to nuances and particularities, thereby aiding religious understanding without the need for a general theory. (shrink)

Only in the stream of thought and life do words have meaning. The belief in karma and rebirth, according to which actions performed in one lifetime bear fruit in a subsequent one, is widespread, some version of it being common among Hindu, Buddhist, Sikh, Jain, and some other religious traditions. Ethnographic studies sometimes provide examples of how this belief manifests in people’s lives. For instance, fieldwork carried out by Richard and Candy Shweder in the eastern Indian town of Bhubaneswar yielded (...) interview footage exhibiting how members of the Hindu community apply the concepts of karma and rebirth in describing their situations. A poignant case is that of an eighty-three-year-old high-caste .. (shrink)

Parue en 1953, la Phénoménologie de l'expérience esthétique applique pour la première fois à l'esthétique l'appareil conceptuel de la phénoménologie. Elle élabore une analyse de l'oeuvre d'art et, plus largement, de l'objet esthétique, si divers et changeants qu'en soient les traits singuliers. Elle s'attache à décrire l'expérience esthétique vécue, ce moyen privilégié que nous avons d'éprouver notre présence au sensible. Elle célèbre cette forme heureuse du sentir, ce haut moment de la perception où se révèle, à la limite du pensable, (...) la connivence originaire de l'homme et du monde. (shrink)

A defining feature of retributive conceptions of karma is their regarding of suffering or misfortune as consequent upon sins committed in previous lives. Some critical non-believers in karma take offence at this view, considering it to involve unjustly blaming the victim. Defenders of the view demur, and argue that a belief in retributive karma in fact provides a motivation for benevolent action. This article elucidates the debate, showing that its depth is such that it is best characterized as a disagreement (...) in form of life (in Wittgenstein’s sense) rather than as a disagreement in opinions. Also briefly discussed is an example of a non-retributive form that belief in karma and reincarnation can take. (shrink)

The Dempster–Shafer approach to expressing beliefabout a parameter in a statistical model is notconsistent with the likelihood principle. Thisinconsistency has been recognized for some time, andmanifests itself as a non-commutativity, in which theorder of operations (combining belief, combininglikelihood) makes a difference. It is proposed herethat requiring the expression of belief to be committed to the model (and to certain of itssubmodels) makes likelihood inference very nearly aspecial case of the Dempster–Shafer theory.

This Article critically discusses Clifford Williams’ claim that the A-theory and B-theory of time are indistinguishable. I examine three considerations adduced by Williams to support his claim that the concept of time essentially includes transition as well as extension, and argue that, despite its prima facie plausibility, the claim has not been adequately justified. Williams therefore begs the question against the B-theorist, who denies that transition is essential. By Williams’ own lights, he ought to deny that the B-theory is a (...) (realist) theory of time; and thus his claim that A-time and B-time do not differ significantly should be rejected. (shrink)

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

En este artículo se analiza el origen y desarrollo del concepto de sistema de innovación, así como su recepción en España. En primer lugar, se examinan las bases conceptuales de la perspectiva del “sistema nacional de innovación” (SNI). A continuación, se analiza la aplicación que se ha hecho de una de las variantes con mayor desarrollo: el “sistema regional de innovación” (SRI). Se dedica una especial atención a la problemática de la innovación en las pymes. Por último, a través de (...) una encuesta realizada entre autores con publicaciones en este campo, se estudia la recepción y aplicación del concepto del SNI/SRI en España. (shrink)

Con este artículo pretendemos esbozar los fundamentos onto-lógicos esenciales de la propuesta metafísica de Alain Badiou; así como identificar los nexos dialécticos imprescindibles para la elaboración de lo que podemos considerar una metafísica contemporánea de lo múltiple infinito –frente a las clásicas metafísicas dogmáticas de lo Uno y las filosofías de la finitud– que incorpora de un modo dialécticamente inclusivo la matemática de la teoría de conjuntos, en _L’être et l’événement_, y la lógica matematizada de la teoría de categorías, en (...) _Logiques des mondes_. Sin adentrarnos en los pormenores de los conceptos vehiculares necesarios para pensar los procedimientos de verdad de la propuesta de Badiou, veremos cómo las relaciones dialécticas que se establecen a nivel onto-lógico en el interior de esta nueva metafísica concentran toda la historicidad del pensamiento de las correlaciones clásicas ser/aparecer, o ser/ser-ahí, univocidad/equivocidad, objeto/relación, extrínseco/intrínseco, lógica binaria/lógica trascendental y matemática/lógica en el pensamiento filosófico de la relación dialéctica contemporánea entre la teoría de conjuntos y la teoría de categorías. (shrink)

The study we report in this article addresses the results of comparing the rhetorical trees from two different languages carried out by two annotators starting from the Rhetorical Structure Theory. Furthermore, we investigate the methodology for a suitable evaluation, both quantitative and qualitative, of these trees. Our corpus contains abstracts of medical research articles written both in Spanish and Basque, and extracted from Gaceta Médica de Bilbao. The results demonstrate that almost half of the annotator disagreement is due to the (...) use of translation strategies that notably affect rhetorical structures. (shrink)

Samkhya and Yoga are two of the oldest and most influential systems of classical Indian philosophy. This book provides a thorough analysis of the systems in order to fully understand Indian philosophy. Placing particular emphasis on the metaphysical schema which underlies both concepts, the author aptly develops a new interpretation of the standard views on Samkhya and Yoga. Drawing upon existing sources and using insights from both eastern and western philosophy and religious practice, this comprehensive interpretation is respectful to the (...) underlying spiritual purpose of the Indian systems. It serves to illuminate the relation between the theoretical and practical dimensions of Samkhya and Yoga. The book fills a gap in current scholarship. It will be of interest to those concerned with Indology as well as philosophies in general and their similarities and differences with other traditions. (shrink)

An increasingly common complaint about philosophy of religion—especially, though not exclusively, as it is pursued in the “analytic tradition”—is that its preoccupation with questions of rationality and justification in relation to “theism” has deflected attention from the diversity of forms that religious life takes. Among measures proposed for ameliorating this condition has been the deployment of “thick description” that facilitates more richly contextualized understandings of religious phenomena. Endorsing and elaborating this proposal, I provide an overview of different but related notions (...) of thick description before turning to two specific examples, which illustrate the potential for engagement with ethnography to contribute to an expanded conception of philosophy of religion. (shrink)

Pour l'homme, initialement publie en 1968, marque un moment important dans l'uvre de Mikel Dufrenne (1910-1995). Reconnu jusqu'alors comme un des grands representants de l'esthetique francaise, le philosophe ouvre avec cet "essai" un nouveau sillon, dans lequel s'inscriront ensuite Art et politique (1974) et Subversion, perversion (1977). Il s'agit pour lui de se tourner vers ses contemporains et de s'expliquer avec eux, de prendre acte de l'avenement du concept de structure dans les sciences humaines et la philosophie, et de (...) contester que cet avenement doive s'accompagner de l'effacement de la figure de l'homme, comme si la mort de l'homme devait succeder a celle de Dieu. Pour l'homme ne represente pas pour autant la defense d'un humanisme belant, car Dufrenne entend temoigner de l'appartenance de l'homme a la Nature. Il propose, selon ses propres termes, "les elements d'une philosophie qui joigne au souci de l'etre le souci de l'homme". (shrink)

This article reflects upon the debate, initiated by Bernard Williams in 1973, concerning the desirability of immortality, where the latter expression is taken to mean endless bodily life as a human or humanoid being. Williams contends that it cannot be desirable; others have disputed this contention. I discuss a recent response from Timothy Chappell and attempt to pinpoint the central disagreement between Chappell and Williams. I propose that neither side in the debate has firm grounds for its claims, and then (...) proceed to consider four reasons for suspecting that the whole debate has yet to be placed on a conceptually coherent footing. (shrink)