Richard Taylor was born in Charlotte, Michigan on 5 November 1919. He received his A. B. from the University of illinois in 1941, his M. A. from Oberlin College in 1947, and his Ph. D. from Brown University in 1951. He has been William H. P. Faunce Professor of Philosophy at Brown University, Professor of Philosophy (Graduate Faculties) at Columbia University, and Professor of Philosophy at the University of Rochester. He is the author of about fifty articles and of five (...) philosophical books. This volume consists of essays presented to Richard Taylor on the occa sion of his sixtieth birthday. Some of the contributors have been Taylor'S students; some have been his colleagues; and all have been, and continue to be, his admirers. I have made several attempts to articulate what it is I (I would not presume to speak for anyone else) admire about Richard Taylor: (1) There is a particular 'flavor' to Taylor's philosophical writing and con versation that is wholly delightful. Like any other flavor, it can be tasted and enjoyed and remembered but never adequately described. (If there should be someone who has picked up this book who does not know what I mean, I recommend that he read the chapter on 'God' in Taylor's Metaphysics. ) (2) Taylor is a masterful dialectician. (shrink)

The Nuremberg Trials of leading National Socialists established the principle that individuals may be legally punished, even by death, for obeying the laws of their country. Is there then a higher law by which enacted valid positive laws may be judged, so that persons subject to such laws would be duty-bound to defy them? In recent years the theory of natural law has been revived by a number of philosophers and jurists, who however often disagree sharply among themselves about the (...) proper methods for defining and deriving natural law. Howard Kainz surveys the history of natural law from its foreshadowing in ancient Greece down to the most recent controversies. Natural Law both introduces the subject to newcomers and sheds fresh light on such figures as Plato, Aristotle, Hume, Kant, Veatch, McInerny, Grisez, and Finnis. (shrink)

Integrated information theory (IIT) is a candidate theory of consciousness that highlights the role of complex interactions between parts of a system as the basis of consciousness – and, due to its general information-theoretic formulation, is capable of making statements about consciousness in neural and non-neural systems alike. Here, we argue that a system radically different to a human brain, host to complex physiological and functional structures capable of integrating information, can be found in the meristems and vascular system of (...) higher plants. Following a pragmatic and ontologically innocent approach, neither taking for granted that plants are conscious nor dismissing the possibility that they are, we argue that the time is ripe to apply analysis tools inspired by IIT to plants, taking advantage of recent developments in both plant imaging and information theory. We introduce and discuss the relevant literature, and pro information and integration in plant behaviour, assessing the plausibility of plant sentience. If successful, these experiments could position plants as the next frontier in consciousness science, and urge us to rethink our perspectives on consciousness, how to measure it, and its prevalence amongst living beings. (shrink)

Upshot: I describe my perception of deconstruction, including the controversial point of view that deconstruction is actually construction. I also provide more details about the some of the design decisions in the software, and how these affected the students’ experience.

The global workspace architecture is examined from an evolutionary perspective. It is argued that certain aspects of the theory are difficult to account for in terms of a sequence of evolutionary elaborations. These notably include distinct actors and audience members, and the lingua franca by which they communicate. An alternative metaphor of a ‘global arena’ is suggested, along with speculation on how this bottleneck of behavioural competition may have evolved toward a more sophisticated architecture, perhaps even a theatre . . (...) . (shrink)

Machiavelli claims to be animated by a ‘natural desire’ to ‘bring common benefit to everyone’ . But what kind of benefit is it that subjects so many people to tyrannical rule and world empire? What has Machiavelli to offer those whose freedom and independence are sacrificed to the greater glory of imperial powers? After framing the indictment against Machiavelli - in effect, that the world is worse off for having been instructed by him - the paper turns to composing his (...) apology. The defence speech comes in five parts. Most importantly, it makes no use of the association presumed to exist between Machiavelli and latter-day liberalism. For Machiavelli's philanthropy, the paper argues, rests on the conviction that the human essence resides in the spirited part of the psyche, or that the ‘lion’ in man is more meritorious and admirable than the ‘fox’ in man. (shrink)

Church's Thesis states the equivalence of computable functions and recursive functions. This can be interpreted as a definition, as an explanation, as an axiom, and as a proposition of mechanistic philosophy. A number of arguments and objections, including a pair of counterexamples based on Gödel's Incompleteness Theorem, allow to conclude that Church's Thesis can be reasonably taken both as a definition and as an axiom, somewhat less convincingly as an explanation, but hardly as a mechanistic proposition.

On his very first page Feldman ascribes to me a claim about the relation expressed by 'is identical with'. Feldman's way of speaking is, as Ryle might say, systematically misleading: for of course I deny that any one relation, even a relative relation, is the relation expressed by 'is identical with'. My whole thesis was that 'is identical with' expressed now one, now another, relation, according to the context of utterance.

The Speculum Ecclesie, by which title it is commonly known, of St Edmund of Abingdon, archbishop of Canterbury, has come down in various versions in Latin, Anglo-Norman, and English. The present edition comprises the original Latin text, which has never before been printed, and for comparison, printed en face, the vulgate Latin text, which is a translation of one of the Anglo-Norman versions.Manuscript evidence suggests that the Speculum must almost certainly have been written before Edmund became archbishop in 1234, and (...) even before the 1220s. The chief authority for the treatise, apart from the scriptures, is High of St Victor, and the Speculum is, in fact, a skilful summa of Hugh's teaching on the life of meditation and contemplation which should be the ideal of the religious. Edmund has drawn together and systemized advice and instruction scattered in many places in Hugh's ascetical and theological writings. (shrink)