Religion, reason, and the enchanted public sphere -- Minor protest(ant)s: Cohen and German-Jewish liberalism -- The dialectic of enchantment: science, religion, and secular reasoning -- Rights, religion, and race: Cohen's ethical socialism and the specter of anti-Semitism -- Enchanted reasoning: self-reflexive religion and minority -- Some minor reflections of enchantment.

Noam Chomsky and Frances Egan argue that David Marr’s computational theory of vision is not intentional, claiming that the formal scientific theory does not include description of visual content. They also argue that the theory is internalist in the sense of not describing things physically external to the perceiver. They argue that these claims hold for computational theories of vision in general. Beyond theories of vision, they argue that representational content does not figure as a topic within formal computational (...) theories in cognitive science. I demonstrate that Chomsky’s and Egan’s claims about Marr’s theory are false. Marr’s computational theory contains a mathematical theory of visual content, based on empirical psychophysical evidence. It also contains mathematical descriptions of distal physical surfaces and objects, and of their optic projection to the perceiver. Much computational research on vision contains these types of intentional and externalist components within the formal, mathematical, theories. Chomsky’s and Egan’s claims demonstrate inadequate study and understanding of Marr’s work and other research in this area. Computational theories of vision, by containing empirically based mathematical theories of visual content, to this extent present naturalizations of semantics. (shrink)

Für Natorp selbst stand seine Arbeit an Plato in unmittelbarem Zusammenhang mit der Arbeit an seiner eigenen Philosophie; sosehr sein großes Buch sich als Hinführung zu Plato verstand, sosehr bildet die Ausarbeitung von Platos Ideenlehre auch einen originären Teil der Philosophie Paul Natorps. Die Sonderausgabe dieses Standardwerkes zur Philosophie Platons bietet den Text nach der zweiten Auflage von 1921.

In epistemology and in philosophy of language there is fierce debate about the role of context in knowledge, understanding, and meaning. Many contemporary epistemologists take seriously the thesis that epistemic vocabulary is context-sensitive. This thesis is of course a semantic claim, so it has brought epistemologists into contact with work on context in semantics by philosophers of language. This volume brings together the debates, in a set of twelve specially written essays representing the latest work by leading figures in the (...) two fields. All future work on contextualism will start here. Contributors: Kent Bach, Herman Cappelen, Andy Egan, Michael Glanzberg, John Hawthorne, Ernest Lepore, Peter Ludlow, Peter Pagin, Georg Peter, Paul M. Pietroski, Gerhard Preyer, Jonathan Schaffer, Jason Stanley, Brian Weatherson, Timothy Williamson. (shrink)

In this book, Ramsey addresses the moral problems of medicine, life and death and not merely to those who share his faith.

My argument here is principally that the ubiquity of epistemics is evident in the ways in which knowledge claims and attributions of knowledge to self and other are embedded in turns and sequences, inform the design of turns at talk, are amended in the corrections that speakers sometimes make, to change from one epistemic stance to another, and are contested, in the occasional ‘struggles’ between participants, as to which of them has epistemic primacy. I show that these cannot be understood (...) in cognitive terms; furthermore, I show that epistemics – again the attribution of knowledge to self and other – is ‘real’ for participants. That is, in these four practices and aspects of interaction it is evident that participants orient to their states of knowledge relative to one another, on a moment-by-moment, turn-by-turn basis. (shrink)

This book is an important study in the philosophy of the mind; drawing on the work of philosopher Wilfrid Sellars and the theory of critical realism to develop a novel argument for understanding perception and metaphysics.

This volume brings together Paul Williams's previously published papers on the Indian and Tibetan interpretations of selected verses from the eighth and ninth chapters of the Bodhicaryavatara. In addition, there is a much longer version of the paper 'Identifying the Object of Negation', and nearly half the book consists of a wholly new essay, 'The Absence of Self and the Removal of Pain', subtitled 'How Santideva Destroyed the Bodhisattva Path'. This book will be of interest to those concerned with (...) the history and interpretation of Indian and Tibetan philosophy. (shrink)

_International Library of the Philosophy of Education _reprints twenty-four distinguished texts published in this field over the last half-century and includes works by authors such as Reginald D. Archambault, Charles Bailey, Robin Barrow, Norman J. Bull, D. E. Cooper, R. F. Dearden, Kieran Egan, D. W. Hamlyn, Paul H. Hirst, Glenn Langford, D. J. O'Connor, T. W. Moore, D. A. Nyberg, R. W. K. Paterson, R. S. Peters, Kenneth A Strike, I. A. Snook, John and Patricia White, and (...) John Wilson. Themes discussed include: Liberal education, moral education, the aims of education, the education of teachers, adult & continuing education and the philosophical analysis of education. _Available now at a special introductory price. This price is applicable until 3 months after publication. For more information, please contact us._. (shrink)

In Studies on Early Modern Aristotelianism Paul Richard Blum shows that Aristotle’s thought remained the touchstone of modern philosophy; for it was the philosophy taught at universities. The concept of philosophy at Jesuit schools forms the first part of this book. Their impact on the sciences and mathematics in combination with Renaissance ideas of nature is the topic of the second part. The transformation of Aristotelian metaphysics and theology under the influence of the Renaissance is the third area of (...) this book. Surprising continuity from the late Middle Ages into modernity and the radical difference of subject centered modern philosophy from ‘teachable’ school philosophy are innovative in these studies. (shrink)

Arguments for the extended mind suggest the possibility of extended knowers, individuals whose epistemic standing is tied to the operation of cognitive circuits that extend beyond the bounds of skin and skull. When applied to the Internet, this idea yields the possibility of Internet-extended knowledge, a form of extended knowledge that derives from our interactions and engagements with the online environment. This, however, yields a tension: proponents of the extended mind have suggested that cognitive extension requires the automatic endorsement of (...) bio-external content, but such a commitment appears to conflict with the need to carefully evaluate the veracity of online information. Lukas Schwengerer proposes a solution to this problem. He suggests that proponents of the extended mind ought to accept an alternative conception of the extended mind, one that allows for the evaluation of online content via the exercise of intellectual virtue. We highlight a number of problems with this proposal and suggest that further research is required before a virtue-theoretic approach to Internet-extended knowledge can be adopted. On a more positive note, we suggest that the exercise of intellectual virtue may play an important role in the developmental emergence of Internet-extended knowers. (shrink)

Paul Herrick covers the fundamentals of logic with clear and thorough explanations and numerous everyday examples, whilst providing opportunities to move beyond the basics. The second edition contains new chapters on informal logic and critical thinking.

Over the past two decades, Philip Pettit has consistently argued for an understanding of “republican” liberty in terms of nondomination. Yet in his major published studies, he has almost nothing to say about markets, nor about the economy more generally. I contend that this is a seriously problematic omission, insofar as markets represent a major problem for republican views of freedom. In short: if freedom requires the absence of the mere possibility of arbitrary interference (as Pettit maintains), then the widespread (...) existence of markets indicates that on a republican view the vast majority of people in the world today exist in the dominated position of slaves. As a result, Pettit cannot adopt the “complacency” towards market transactions that he officially avows. But in turn, we ought to be highly skpetical that the republican account of freedom is a viable one. (shrink)

This book discusses some of the most challenging ideas emerging out of the research program on institutional diversity associated with the 2009 co-recipient of 2009 Nobel Prize in economics, Elinor Ostrom, while outlining a set of new research directions and an original interpretation of the significance and future of this program.

The writings published here are not so much an epitome as episodes. But most do not digress. They mark the turns and turning points of a human style, the tropes of an expressive life embodying the changing tempos of an age. Until we fall silent, all of us are trying to say. These fragmentary efforts to speak to, rejoin, and help create a new community of liberated human beings constitute the epigraphs of Sartre's historical inscription.

Medicine increasingly envisions health promotion in terms of reducing risk as determined by quantitative risk factors, such as blood pressure, blood lipids, or genetic variants. This essay argues that this vision of health care as risk reduction is dangerous for Christian bioethics, since risk can be infinitely reduced leading to a self-defeating spiral of iatrogenic effects. Moreover, it endangers character because this vision of health is connected to a reductionist vision of the body and an understanding of individual risk that (...) undermines the more communal virtue of solidarity. The essay concludes by discussing how recent Thomistic analyses in favor of physical enhancements illustrate some of the problems that envisioning health care in terms of risk reduction holds for Christian bioethics. (shrink)

This collection of essays by philosophers and educationalists of international reputation, all published here for the first time, celebrates Paul Hirst's professional career. The introductory essay by Robin Barrow and Patricia White outlines Paul Hirst's career and maps the shifts in his thought about education, showing how his views on teacher education, the curriculum and educational aims are interrelated. Contributions from leading names in British and American philosophy of education cover themes ranging from the nature of good teaching (...) to Wittgensteinian aesthetics. The collection concludes with a paper in which Paul Hirst sets out his latest views on the nature of education and its aims. The book also includes a complete bibliography of works by Hirst and a substantial set of references to his writing. (shrink)

The Theaetetus is one of the most widely studied of any of the Platonic dialogues because its dominant theme concerns the significant philosophical question, what is knowledge? In this book Paul Stern provides a full-length treatment of its political character in relationship to this dominant theme. He argues that this approach sheds significant light on the distinctiveness of the Socratic way of life, with respect to both its initial justification and its ultimate character. More specifically, he argues that Socrates' (...) revolutionary decision to subject political life to philosophic reflection, the decision that leads directly to his trial and execution, is based on his awareness of the elusiveness of comprehensive knowledge and the implications of that elusiveness for the validity of philosophic inquiry. This view of Socrates' rationale has important consequences for our understanding of political philosophy and of the validity of the life of reason itself. (shrink)

Dans cet essai inédit regroupant trois textes issus d'une conférence donnée en 1967 (sous le titre "Sens et fonction d'une communauté ecclésiale"), Paul Ricoeur s'intéresse en philosophe à l'idée d'Eglise. Il s'interroge d'abord sur la société, son obsession technique, son incapacité à produire du sens et sur la manière dont cette "communauté" pourrait être un contrepoint d'utopie en son sein. Il cherche ensuite un langage capable d'intégrer en même temps les critiques externes de la religion (Marx, Nietzsche, Freud), et, (...) d'une manière interne à la foi, une "déconstruction" des pseudo-rationalisations qui masquent la vivacité des textes bibliques, déconstruction inspirée par la "démythologisation" du théologien Rudolf Bultmann. Il propose ainsi une parole porteuse de sens pour l'ensemble de la société. Jamais publiés jusqu'ici, ces textes de Paul Ricoeur offrent une réflexion philosophique rare sur le rôle d'une communauté confessante au coeur d'une société désenchantée et qui reste d'une troublante actualité. (shrink)

I discuss the problem of whether true contradictions of the form “x is P and not P” might be the expression of an implicit relativization to distinct respects of application of one and the same predicate P. Priest rightly claims that one should not mistake true contradictions for an expression of lexical ambiguity. However, he primarily targets cases of homophony for which lexical meanings do not overlap. There exist more subtle forms of equivocation, such as the relation of privative opposition (...) singled out by Zwicky and Sadock in their study of ambiguity. I argue that this relation, which is basically a relation of general to more specific, underlies the logical form of true contradictions. The generalization appears to be that all true contradictions really mean “x is P in some respects/to some extent, but not in all respects/not to all extent”. I relate this to the strict-tolerant account of vague predicates and outline a variant of the account to cover one-dimensional and multidimensional predicates. (shrink)

Many of the leading Freudian analysts, including in the early days, Jung, Adler, Reich and Rank, attempted to link the writings of Nietzsche with the clinical ...

Excerpt from Nine Modern Moralists The greatness of the men whose insight and re ections are the subject of the following chapters is obviously a sufficient justification for this volume. The reader who simply wants to learn what was felt and thought and believed by some of the outstanding minds of the immediate past and of the present can, it is hoped, do so by reading the chapters of this book as expository essays. Here he will find their thought anatomized; (...) and, in relatively brief compass, it may be possible for him to become seriously engaged in thinking their thoughts after them. Certainly, no one can come to an understanding of the latest and best of contemporary ideas and ideals by going around these men; only by going through them can one gain a deeper understanding of himself and of our epoch. That is the first purpose of this book: to provide an introduction to nine selected modern moralists. The second purpose is constructive and critical. Exposition and ex planation by themselves are not the aim of these chapters. The highest tribute one can pay any thinker, or any body of writing, is to wrestle with it; and this may well be the best way to bring out the innermost and most vital meaning of what any man has said. I trust that in this wrestling I have nowhere simply commanded an issue to be gone, or have ignored the real meaning or the strength of an idea or point of view in rejecting or reformulating it. The procedure employed in criti cism is always an internal one. This is to say that it always seems best to go as far as one can with another man's thought, developing it up to the point where some criticism or objection or revision unfolds itself, as it were, from within the system or structure of thought under examina tion. In this way the most constructive results may be expected from criticism; and, in this way also, constructive and critical essays may fairly aim to be explanatory ones. As expository essays the chapters that follow may be taken one at a time and in any order, or one or more without the others. Their con structive and critical purpose, however, connects them all together. The author has been somewhat surprised at the extent to which this is true, when preparing for publication these papers which were written in some cases years apart. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works.". (shrink)

Legal theorist Desmond Manderson and Shakespearean Paul Yachnin develop parallel arguments that seek to restore a public dimension of responsibility to literary studies and a private dimension of responsibility to law. Their arguments issue from their work as the creators of the Shakespeare Moot Court at McGill University, a course in which graduate English students team up with senior Law students to argue cases in the “Court of Shakespeare,” where the sole Institutes, Codex, and Digest are comprised by the (...) plays of Shakespeare. Yachnin argues that modern literary studies suffers from impermanence and isolation from real-world concerns and that it can redress these limitations—developing attributes of corrigibility, temporality, judgment, and publicity—by learning from law. Manderson finds that modern legal judgment is bereft of affective engagement with the subjects of law and wedded to an ideal of objectivity, regulation, and impersonality. Literature can restore to legal judgment the elements of narrative, character, context, and self-reflection. Together, the essays argue that the question of judgment, so integral to the disciplines of law and of literature, needs the renewal that an interdisciplinary engagement provides. (shrink)

This paper demonstrates that a rationale for a circumscribed form of desire-based justification can be developed out of a contemporary Kantian account as a natural extension of that account. It maintains that certain of Christine Korsgaard's recent arguments establish only that desires must have certain features antithetical to instrumentalism in order to justify. Other arguments purport to establish the standard (stronger) result: that because desires do not have these features, they cannot justify. Her arguments for this strong result, it contends, (...) cannot be reconciled with central commitments in her epistemology and philosophy of mind. The consistent implementation of these commitments opens up a surprising space within what is still readily recognizable as a Kantian ethics--the space for desire-based justification. (shrink)

In 2017 AlphaZero, a neural network-based chess engine shook the chess world by convincingly beating Stockfish, the highest-rated chess engine. In this paper, I describe the technical differences between the two chess engines and based on that, I discuss the impact of the modeling choices on the respective epistemic opacities. I argue that the success of AlphaZero’s approach with neural networks and reinforcement learning is counterbalanced by an increase in the epistemic opacity of the resulting model.

Hegel makes claims about the relation of philosophy to religion that might raise concerns for those who want to locate his philosophy generally within the modern enlightenment tradition. For example, at the outset of his Lectures on Aesthetics he claims that philosophy “has no other object but God and so is essentially rational theology”.1 What might seem to placate worries here is that Hegel of course differentiates between the forms of religious and philosophical cognition in which such a content is (...) presented: while religion grasps this content in the form of imagistic or figurative representations [Vorstellungen], philosophy grasps it within conceptual thought, an attitude which might seem to align him with that found within the German enlightenment, for example, that found in Lessing and Kant. However, it seems undeniable that, in comparison to Kant, for example, Hegel employs forms of expression for the presentation of his own philosophical thought that are redolent with the type of imagistic and figurative locutions supposedly at home in religion. Moreover, the actual imagery employed seems to refer to the type of trinitarian version of Christianity that can seem antithetical to those forms of Christian thought that lent themselves to the sort of “demythologization” characteristic of the enlightenment attitude to religious doctrine. Such factors as these make it easy to portray Hegel’s philosophy as a type of irrationalist mysticism,2 or at least as a disguised theology with a content from revealed religion, and thus aligning him more to the spirit of the Counter-Enlightenment than the Enlightenment. (shrink)

A Special Issue of this journal, edited by Lynch et al., was published critiquing research in conversation analysis on epistemics and on oh. It would be more accurate to say that the articles in that Special Issue critique the work of Heritage on epistemics and oh. Their principal criticism is that Heritage’s analyses of epistemics and oh are cognitivist. Other criticisms are that his analysis of each of these phenomena is not sequential, that it does not attend to the details (...) of turn design, and that his analyses are not truly conversation analytic – indeed that he does not comprehend CA, that his analyses are false and unwarranted, that he has adopted an ‘informationist’ perspective of knowledge transfer, and that epistemics represents some ‘hidden order’ invisible at the surface of conversation. Underlying these criticisms is their contention that Heritage has not adhered to the ‘radical’ agenda of ethnomethodology which, they claim, underlies the origins of CA. In this Introduction, I outline some of the principal reasons for regarding the criticisms in The epistemics of Epistemics to be misguided, inaccurate and scurrilous. In doing so, I am setting out in very broad outline the arguments made by the contributors to this Special Issue rebutting those criticisms of Heritage’s work, and of CA more generally. (shrink)

Einführung in Paul Tillichs philosophische Schriften Gunther Wenz Daß der Gott Abrahams, Isaaks und Jakobs und der Gott der Philosophen der gleiche Gott sei ...

Humanistiskt minimum, av Paul Lindblom.--Kristen humanism, av Georg Landberg.