This dissertation work is premised upon the observation that semantic information is required in order to group phonetically distinct word-tokens into phonemically equivalent word-types. For philosophers, like W. V. Quine, who have a dim view of meaning, this claim regarding the semantic basis of natural language phonology, if true, is problematic. This is why in a series of publications, Quine has attempted to avoid any appeal to semantics in his efforts to reconstruct phonemic word-type equivalence. Consistent with his rejection of (...) meaning-based analytic equivalence, Quine rejects a meaning-based account of basic phonological equivalence. However, given the empirical failures to "reduce the phoneme" to acoustic, phonetic, and/or distributional data within phonology---combined with the philosophical short-comings of a behavioral reduction---a consistent disavowal of meaning prohibits Quine from acknowledging the legitimacy of basic phonological equivalence anymore than he wishes to acknowledge the legitimacy of analytic equivalence. In this way, a consistent Quinean rejection of meaning entails not only a skeptical dismissal of analytic equivalence, but also a dismissal of basic phonological equivalence. ;Yet the observation that semantic information is required in order to group word-tokens into phonemic word-types also has a Fregean application. This is because the semantic information required to reconstruct basic phonology is not entirely intensional in character. In addition to typing word-tokens of various predicates in terms of properties, word-tokens of names must also be phonologically typed. So whereas Quineans reject synonymous substitutions because they are based upon meaning, Fregeans claim reference is insufficient to guarantee the substitution of co-referring names salva veritate. But if basic phonological substitutions among word-tokens are premised upon co-reference , a consistent rejection of co-naming substitutions within belief contexts also threatens the substitution of allophonically related word-tokens in belief contexts. The semantic basis of natural language phonemic categorization has a number of implications vis-a-vis contemporary philosophy of language. (shrink)

Can humanity survive climate change and mass extinction? Concepts of humanity assumed or implicit in the field at the founding of this journal are under critical pressure from multiple directions. Reading across schools of thought confronting relations sometimes called Anthropocene, this essay explains five tasks for religious ethics “after humanity:” (i) incorporate species-level relations of power and vulnerability; (ii) denaturalize planetary myth-making; (iii) undo colonial humanisms; (iv) recompose ways of life after the end of the world; and (v) reanimate ethical (...) inquiry in attentiveness to multispecies worldmaking. (shrink)

In the past twenty years, all the key authors who wrote about the state of postmodernity either began to be engaged in other research areas (Fredric Jameson) or declared that the postmodernism is dead (Linda Hutcheon). Since 2000, when the fatigue from the postmodernism became evident to everyone, various researchers, critics and theorists began to offer their concepts of our era. However, all these theories, emphasizing the change of cultural paradigms, interpret culture traditionally not paying attention to total digitalization and (...) the introduction of new technologies into our lives. However, in two concepts of our time these processes become central. These are the concepts of the digimodern and automodern. The focus of this article is the idea of automodernism, proposed by the American social theorist Robert Samuels in 2007/2009. He believes that our world is characterized by two contradictory tendencies – automation and the desire for autonomy (personal freedom). From his point of view, the former often does not allow to reach the latter due to certain circumstances. Samuels, using the example of a car, a personal computer, the Internet, etc., shows what exactly our culture is in the broadest sense. Analyzing the concept of “digital youth,” he also pays attention to the formation of a new subjectivity of the era of automodernity. Finally, the most interesting part of the concept of automodernism, which is most relevant today, is the criticism of leftwing social and philosophical concepts (Slavoj Žižek, Jameson) and cultural theories (Henry Jenkins). At the end of the article, the author mentions Adam Greenfield’s latest book Radical Technologies: The Design of Everyday Life. Thanks to this book, Samuels’ theory can be verified. (shrink)

ABSTRACT In this wide-ranging interview Professor Douglas V. Porpora discusses a number of issues. First, how he became a Critical Realist through his early work on the concept of structure. Second, drawing on his Reconstructing Sociology, his take on the current state of American sociology. This leads to discussion of the broader range of his work as part of Margaret Archer’s various Centre for Social Ontology projects, and on moral-macro reasoning and the concept of truth in political discourse.

This book offers an opportunity for an anti deficit and positive examination of Black/Black-multiracial culture and its role in creating educational efficacy among academics of color. Through personal narrative, educational and learning theory, and creative writing/poetry, this hybrid text examines the cultural path to the doctorate.

This reissue, first published in 1980, is based on the experiences of the International Extension College in developing distance teaching. The volume begins by reviewing the world problems of educational quality and quantity, and then examines the ways in which print, broadcasts and group study have been used to train teachers, to improve classroom education, to teach by correspondence out of school, and to support rural development. It then considers how that experience can be used, perhaps by creating a network (...) of radio colleges, to supplement and extend existing schools and colleges. Finally, the book includes a descriptive and annotated bibliography of over 100 distance teaching projects in 65 third world countries. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 263 articles, and supplementing his anthology of Wright (Liberal Arts Press). The biographical chapter presents Wright as an attractive character among devoted friends and also as a solitary, original scientist. Wright's primary achievement was to apply utilitarian principles to Darwinian natural selection theory. Since Darwin himself made no such attempt, nor did John Stuart Mill, and since Darwin showed an evident interest in Wright's attempt, this represents (...) a major contribution to evolutionary theory. On the negative side, too, Wright was incisive in his criticisms of Spencer, Mivart, Hamilton, Mansel, and Lewes. The pragmatic strains in Wright's philosophical method were incidental to his primary interest in showing that sciences are metaphysically "neutral." But his influence on Peirce and James was direct and strong, both on their cosmological and methodological doctrines. He deserves to be mentioned as the prime mover in this trinity of early pragmatism and naturalism, but since his own writings were relatively few and scattered, his historical importance rests largely on the use which Peirce and James made of his ideas and the development which they gave to his philosophy. HER~VRTW. SCHNEIDER Claremont, California Propos sur Jules Lequier: Philosophe de la libert~--R~flexions sur sa vie et sur sa pens~e. Par s Callot. (Paris: l~ditions Marcel Rivi~re et Cie, 1962. Pp. 142 [1]. Biblioth6que Philosophique.) L'oeuvre de Jules Lequier est importante. Nos philosophes am~ricains Charles Hartshorne et William L. Reese en ont fait un grand ~loge dans leur Philosophers Speak of God (pp. ix, 17, 109, 118, 227-230). Dans ce nouveau livre I~mile Callot nous donne des rfiflexions, des considerations, vraiment des Propos sur Jules Lequier en occasion du centenaire de la mort de Lequier (1862). La vie de Lequier est incontestablement dramatique. N~ en 1814 en Br6tagne off il passa son enfance, Lequier subit l'influence de son pays natal, de sa m~re dont il ~tait le ills unique, et d'une 6ducation profond~ment catholique. I1 entra ~t l'l~cole Polytechnique et il en sortit peu apr~s. Mais il y connut Renouvier et c'est grace ~ Renouvier que la pens~e de Lequier nous est connue. Renouvier intercala dans ses livres des fragments de Lequier et en publia des bonnes pages sous ce titre La recherche d'une premiOre v~rit& A l'~ge de 37 ans Lequier eut un acc6s de dfimence. Puis il eut un amour exaltfi pour une jeune fille qui le refusa en mariage. Lequier mourut, noy~, ~t l'~ge de 48 ans. De sa fin il nous est impossible de savoir si elle a 6t~ un suicide ou un accident, mais Lequier garda toujours con- 264 HISTORY OF PHILOSOPHY science de son g6nie: "Je crois avoir trouv6 un myst~re merveilleux de simplicitY, de profondeur et de t~n6bres: quelque chose h quoi nul ne pense." Lequier est un philosophe de la libert& Tout philosophe part de l'id& de v~rit~, cela est n&essaire, mais la prudence exige qu'on la mette sans cesse en cause. Comme Vinet (1797-1847) a dit, "La v6rit~, sans la recherche de la verit6, n'est que la moiti~ de la v~rit& On ne salt bien que ce qu'on n'a pas su toujours; on ne croit bien qu'apr& avoir dour6; on n'est vainqueur qu'apr6s avoir &6 vaincu. Et c'est pourquoi, en cette mati~re, notre premier effort doit avoir pour objet de mettre l'homme en demeure de choisir." Lequier avait eu tr& fort le sentiment du d&erminisme universel. Mais, au moment oth la croyance ~ la n&essit6 semblait devoir triompher dans son esprit, il la rejetta brusquement "par une r&olte de l'&re entier." Selon Lequier, la premiere et fondamentale d6marche de l'esprit est une affirmation de la libert~ par la libert6 m~me. La libert~ ne cr& pas la v6rit6, mais la croyance en la libert6 est une premi6re v6rit6. Sans cette croyance, on ne peut rien chercher et rien d&ouvrir. Mais l'homme, auteur de ses actes par la libertY, ne l'est pas de sa libert& Le Dieu de la Bible est un &re infini qui rien ne peut &happer. Ainsi le probl6me entier de la pr6destination se pose ici de nouveau. Et Lequier d&ouvre une solution originale: Si Dieu... (shrink)

The conferralist account of social properties that Ásta develops and defends in Categories We Live By is persuasive in many ways. Conferralism could however do better, by its own lights, at handling the phenomenon of intersectionality. This paper first suggests a friendly amendment to the schema for conferrals that Asta offers. This helps to explain the difficulty concerning intersectionality. Finally, the paper suggests a way of developing the conferralist account that would resolve this difficulty.

forthcoming in Philosophy Compass. This is a paper which aims both to survey the field and do some work at its cutting edge.

Machine generated contents note: Part I -- Doctors -- Dr. Joseph Messer -- Dr. Sharon Sandell -- ER -- Dr. John Barrett -- Marc and Noreen Levison, a paramedic and a nurse -- Lloyd (Pete) Haywood, a former gangbanger -- Claire Hellstern, a nurse -- Ed Reardon, a paramedic -- Law and Order -- Robert Soreghan, a homicide detective -- Delbert Lee Tibbs, a former death-row inmate -- War -- Dr. Frank Raila -- Haskell Wexler, a cinematographer -- Tammy Snider, (...) a Hiroshima survivor (hibakusha) -- Mothers and Sons -- V.I.M. (Victor Israel Marquez), a Vietnam vet -- Angelina Rossi, his mother -- Guadalupe Reyes, a mother -- God's Shepherds -- Rev. Willie T. Barrow -- Father Leonard Dubi -- Rabbi Robert Marx -- Pastor Tom Kok -- Rev. Ed Townley -- The Stranger -- Rick Rundle, a city sanitation worker -- Part II -- Seeing Things -- Randy Buescher, an associate architect -- Chaz Ebert, a lawyer -- Antoinette Korotko-Hatch, a church worker -- Karen Thompson, a student -- Dimitri Mihalas, an astronomer and physicist -- A View from the Bridge -- Hank Oettinger, a retired printer -- Ira Glass, a radio journalist -- Kid Pharaoh, a retired "collector" -- Quinn Brisben, a retired teacher -- Kurt Vonnegut, a writer -- The Boomer -- Bruce Bendinger, an advertising executive and writer -- Part III -- Fathers and Sons -- Doc Watson, a folksinger -- Vernon Jarrett, a journalist -- Country Women -- Peggy Terry, a retired mountain woman -- Bessie Jones, a Georgia Sea Island Singer (1972) -- Rosalie Sorrels, a traveling folksinger -- The Plague I -- Tico Valle, a young man -- Lori Cannon, "curator" of the Open Hand Society -- Brian Matthews, an ex-bartender, writer for a gay weekly -- Jewell Jenkins, a hospital aide -- Justin Hayford, a journalist, musician -- Matta Kelly, a case manager -- The Old Guy -- Jim Hapgood -- The Plague II -- Nancy Lanoue -- Out There -- Dr. Gary Slutkin -- Day of the Dead -- Carlos Cortez, a painter and poet -- Vine Deloria, a writer and teacher -- Helen Sclair, a cemetery familiar -- The Other Son -- Steve Young, a father -- Maurine Young, a mother -- The Job -- William Herdegen, an undertaker -- Rory Moina, a hospice nurse -- The End and the Beginning -- Mamie Mobley, a mother -- Dr. Marvin Jackson, a son -- Epilogue -- Kathy Fagan and Linda Gagnon, mothers. (shrink)

Boghossian claims that we can acquire a priori knowledge by means of a certain form of argument, our grasp of whose premises relies on the existence of implicit definitions. I discuss an objection to his ‘analytic theory of the a priori’. The worry is that in order to employ this kind of argument we must already know its conclusion. Boghossian has responded to this type of objection in recent work, but I argue that his responses are unconvincing. Along the way, (...) I resist Ebert’s reasons for thinking that Boghossian’s argument fails to transmit warrant from its premises to its conclusion. (shrink)

Издание содержит: нравственность между эзотерикой и правом, геополитика нравственности, либерализованная Россия и либеральная эзотерика и др.

Many social trends are conspiring to drive the adoption of greater automation in society, and we will certainly see a greater offloading of human decisionmaking to robots in the future. Many of these decisions are morally salient, including decisions about how benefits and burdens are distributed. Roboticists and ethicists have begun to think carefully about the moral decision making apparatus for machines. Their concerns often center around the plausible claim that robots will lack many of the mental capacities that are (...) indispensable in human moral decision making, such as empathy. To the extent that robots may be robustly artificially intelligent, these concerns subside, but they give way to new worries about creating artificial agents to do our bidding, if those artificial agents have moral standing. We suggest that the question of AI consciousness poses a dilemma. Whether artificially intelligent agents will be conscious or not, we will face serious difficulties in programming them to reliably make moral decisions. (shrink)

During the German-Soviet War and in the decades that followed, the Volyn Orthodox clergy functioned under a cohesive social ghetto, which was to ensure the gradual assimilation of the social group in accordance with the needs of the totalitarian regime. In this situation, the national self-awareness of a part of the sacred priests did not fit into the coordinates of the Nazi religious and ethnic politics and, later, into the process of creation of the Soviet people. The question of national (...) identity remains relevant, and now, when it is the basis of the newest Ukrainian state-making, it has caused division in the Orthodox field. The national consciousness of the Volyn clergy in the years of war and in the era of Soviet totalitarianism never became a topic of separate study. To date, scientists have only partially addressed the problem. Although in 1960, the head of the ROC Council, V. Kuroedov, said that the remnants of religious remnants contributed to preserving the bourgeois nationalist sentiment. The compilers of the first volume of documents and materials “Martyrology of the Ukrainian Churches” Osip Zinkevich and Alexander Voronin, analyzing the national composition of the bishopric of the Russian Church in Ukraine as of 1986, hoped that in case of revival of Ukrainian Orthodoxy, the origin of some of them role. (shrink)

There is much to be learned philosophically from this volume, but philosophical instruction was not Kierkegaard's aim here, except in the broad sense of self-knowledge and deepened awareness. Indicating the intention of the discourses, the titles include "The Expectancy of Faith," "Love Will Hide a Multitude of Sins," "Strengthening in the Inner Being," "To Gain One's Soul in Patience," "Patience in Expectancy," and "Against Cowardliness."In tone and substance these works are in accord with the concluding words of encouragement in Either/Or, (...) which was paired with the first volume of discourses: "Ask yourself and keep on asking until you find the answer, for one may have known something many times, acknowledged it; one may have willed something many times, attempted it--and yet, only the deep inner motion, only the heart's indescribable emotion, only that will convince you that what you have acknowledged belongs to you, that no power can take it from you--for only the truth that builds up is truth for you.". (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 was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. 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. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Recently, the scientific and journalistic heritage of A.Richynsky as an ideologist and organizer of the Ukrainian church-national movement in Volyn in the 20-30s of the XX century has attracted considerable attention of researchers. From this perspective, the most outstanding work of A.Richinsky's "Features of Ukrainian Religious Consciousness" is analyzed by scholars, though we admit that the theological and philosophical component in A.Richinsky's religious heritage remains almost unexplored. The article will trace the formation of A. Richinsky's teaching on the relationship between (...) the religious and ethnic in the Bible, in particular about the nation as established eternal reality. The basis for writing the article is the works of Arsen Rychinsky published in recent years. (shrink)

I argue that desire satisfaction theories of welfare are not committed to the view that changes in welfare levels can happen after death, or that events that occur after death impact the agent's welfare levels now. My argument is that events that occur after death have only epistemological import. They may reveal that the person was successful (unsuccessful) in life, but the desire was already frustrated or satisfied before the person died. The virtue of the account is that it gives (...) us a way to acknowledge both the intuition that we cannot be harmed after we die and, in a sense, the intuition that things that happen after we die are relevant to our lives. (shrink)