This article responds to the article by R. R. Reno that appeared in the May 2013 issue of the journal First Things. In that article, Reno calls Rahner a restorationist, an integralist, and the “ultimate establishment theologian,” who reassured but failed to challenge the mind-set of the Church before Vatican II. Reno also claims that Rahner had a negative impact on the Church, blaming him for the many deficiencies Reno sees in contextual, feminist, liberation, and revisionist moral theology. The first (...) part of this current article looks at the term intégrisme, and rebuts Reno’s suggestion that Rahner is an integralist. The second section explores Reno’s charge that “Rahner’s time has passed.” The third part examines the ecclesiologies of Reno and Rahner, highlighting the differences between the two and the implications for theology. The article concludes with a brief discussion of Rahner’s contribution to theology in his own right. (shrink)

This paper deals with how religions formulate ethical responses to the challenges arising from information-communication technology. For over forty years the Catholic Church has constructed an official teaching that attempts provide a consistent and universal perspective for making moral judgments about these technologies and the communications media they enable and sustain. Because of its stature and size as world religion and because its moral understanding has attempted to keep pace with the rapid development of ICT, the Catholic Church’s views have (...) particular significance and can be taken as an artefact and model of how religion responds to the moral challenges posed by modern technology. This paper will examine how ethics and religion come together in Catholic teaching, discuss certain problems arising from that approach, and conclude with suggestions for a future religious ethics of ICT. (shrink)

The pragmatist faces the challenge of accounting for the possibility of rational conceptual change. Some pragmatists have tried to meet this challenge by appealing to Neurathian imagery—imagery that risks being too figurative to be helpful. I argue that we can develop a clearer view of what rationally constrained conceptual revision looks like for the pragmatist. I do so by examining the work of the pragmatist who in recent years has addressed this issue most directly, Richard Rorty. His attempts to (...) solve the puzzle ultimately fall short, but prove instructive. Rorty characterizes inter-language transitions in exclusively causal terms because, along with the very philosophical traditions he criticizes, he uncritically privileges the role of truth claims or assertions in our pragmatics. I show that if we instead broaden our pragmatic imaginations, we encounter various non-assertoric speech acts involved in speakers aiming to change how we make sense of our language and concepts. With these acts in view, we are able to arrive at a demystified view of rational conceptual change from a pragmatist perspective and identify future lines of inquiry for pragmatist projects. (shrink)

Equality of Opportunity is widely thought of as the normative ideal most relevant to the design of educational institutions. One widely discussed interpretation of this ideal is Rawls' principle of Fair Equality of Opportunity. In this paper I argue that theories, like Rawls, that give priority to the achievement of individual autonomy, are committed to giving that same priority to a principle of sufficient opportunity. Thus, the Rawlsian's primary focus when designing educational institutions should be on sufficiency and not equality. (...) The paper then argues this commitment has at least three attractive implications. Firstly, it enables defenders of Fair Equality of Opportunity to overcome Richard Arneson's powerful objections. Secondly, it suggests a revised version of the principle of Fair Equality of Opportunity that is more plausible. Thirdly, it has attractive practical implications for educational provision. (shrink)

1施莱尔玛赫 contribution to the development施莱尔玛赫for hermeneutics in the development of Historically hermeneutics In order to make a decisive turn when he made ​​the future "general hermeneutics" , hermeneutics will be applied to all text interpretation. When the traditional hermeneutics contains In order to understand, description and application,施莱尔玛赫the attention is hermeneutics as "the art of understanding." 施莱尔玛赫also introduced the interpretation of psychology, can penetrate the text by means of its author's individuality and flexibility soul. He wanted to become a systematic hermeneutics, (...) and criticism of previous hermeneutics is "the rules of the merger," and the lack of coherence. Wu Ning speaking, they deal with different issues is a combination of methods. 施莱尔玛赫hermeneutics points to avoid misunderstanding of the text. This part is up to the final discussion of施莱尔玛赫criticism of the United States. 2. Dilthey contribution to the philosophical hermeneutics of Dilthey on施莱尔玛赫In order to write the thesis, including In order to Protestant hermeneutics history, from the Reformation to the future as a second reference books. He was a learned scholar and has been on many topics regardless above. For our purposes, Dilthey is a philosopher with a passion for life, he was placed In order to humanities and social sciences and natural sciences in an established full equality of points, by the foundation on the hermeneutics In order to develop a basic methodology. But in the science competition, he was seeking "Allgemeingultigkeit", a universal validity, to do so In order to give him too much towards the foundation to the scientific methods of thought. He is still a major development of the character of philosophical hermeneutics. 3 Heidegger before and on philosophical hermeneutics, "and there is time" contribution to the development of philosophical hermeneutics is the decisive shift in Heidegger, born with the future, there are original philosopher The early works. He Freiburg Hu plugs Seoul assistant, and in the phenomenological Hu stopper Seoul In order to create a useful set up beyond the traditional methods of philosophy, but he is still too dependent on science Hu stopper Marco effectiveness. Part I: description of the evolution of the early Heidegger: "ontology - the fact of hermeneutics," the book published after the death of Heidegger was published in 1999, English translation, Heidegger in this series by the fact that the ontology of hermeneutics In order to give us a hermeneutic understanding of his meaning. In order to avoid the traditional hermeneutics of his meaning, In order to return to the ancient hope臘hermeneueinc and hermeneia idiom. He attempts to go beyond the limits of contemporary objects, through the period of return to the ancient hope臘general language idioms. Hermeneutic encounter with the interpretation of Homer's description of the mouth, publish, translate and interpret. His description of historical hermeneutics in the pull-down maps and sub ​​Lane Park after a groundbreaking Aristotle hope臘idioms in the loss of richness and decline. But the hermeneutics of Heidegger speaking the method is close to something, such as early speech hermeneutics In order to approach closer to the truth of it is understandable the former interpretation of this domain as there face life. For this last hermeneutics as the method of self-understanding, but in a letter to his students Engelbert Kerbs letter, Heidegger also emphasizes the history In order to recognize the character. Us from our understanding of historical context, our understanding of the structure is formed by shaping the concept of history and even our language. In Dilthey's hermeneutics, he also stressed that understanding the historical basis. From Dilthey to Heidegger this view. Heidegger in his speech defines hermeneutics as "the fact of participation, close, and descriptions of the same interrogation methods." Hermeneutics is the interpretation of not only understanding knowledge as a negative process, but active participation, interrogation and close. Fact of itself is interpreted, it is through understanding the questions and answers something. Heidegger back to the necessary conditions for our understanding of factors, understanding of "the former structure." He describes some part of the former, is awareness and understanding of nature, we understand something "to" something, and we understand it in a specific historical context. Further more, we expect to understand it in the presence of a sight, not a determining sexual arousal by the sight, by the basic problems of the future horizon, it is "the possibility of there," the sight, for there is a special special possible time horizon. These early works of Heidegger has been found there the possibility of meaning. We all都leadership to a new concept of the humanities. In addition, as a rational animal, as Aristotle said sub-Lane, who is of a future there may not be included, including the timing of there. People are looking to understand their own there. Instructions to Heidegger, hermeneutics offers a new concept for the person's point of view. Part II: there and time hermeneutics is first mentioned in the "there and the time," Section VII, Heidegger phenomenology has been interpreted as if it is. In order that he found "the meaning of phenomenological description as a way to rely on hermeneutics, phenomenology of this and some of the logos have hermeneuein the characteristics of this phenomenology is to use some basic meaning of the word hermeneutics, it indicates the work In order to interpret . "In the second sense, Heidegger found in hermeneutics裡are there for the meaning of this method of exposing the shield. The third meaning is the interpretation of this promising continuous manner so that its future is possible, it's future there. Section 31 of hermeneutics is important, because there is some understanding that is. Understanding the process is the center of human existence, in Section 32 entitled "interpretation and understanding," understanding the interpretation built on. Visit the world around it and understand things as this or that, always never as pure consciousness. As Heidegger said, "always had to watch as the ability to understand and interpret", in other words, there is no precedence in the interpretation of pure consciousness, there is always ask questions and interpretation of the visual field. Section 44, regardless Heidegger also true about management, in its modern form as a true statement, is always carried a deeper understanding and interpretation of the export process. But the really right is defined as the management there has been an associate of knot, so it access to basic ontology of sight. It is obvious that there's open, this hole is to guide him toward the police point of view of the artistic part of the next lecture will be discussed. This lecture primarily presents the two early works of Heidegger in which hermeneutics plays a definitive role. As background, the contributions of Schleiermacher and Dilthey are presented briefly before going into Heidegger's contribution. Ⅰ. Schleiermacher's Contribution to the Development of a Philosophical Hermeneutics Schleiermacher made a decisive turn in the history of hermeneutics when he proposed a "Universal Hermeneutics," a hermeneutics that would apply to all kinds of text interpretation. While traditional hermeneutics included moments of understanding, explication and application, Schleiermacher focused on hermeneutics as the "art of understanding . "Schleiermacher also introduced psychological interpretation whereby one tried to penetrate the individuality and soul of the author of a text. He wanted hermeneutics to be systematic, and he criticized previous hermeneutics for being only an" amalgam of rules "and lacking systematic coherence. Rather , they were methods for dealing with an array of different kinds of problems. Schleiermacher's hermeneutics was directed at avoiding misunderstanding of the text. At the end of this section Gadamer's criticisms of Schleiermacher will be discussed. Ⅱ. Dilthey's Contribution to Philosophical Hermeneutics Dilthey wrote his dissertation on Schleiermacher and included a history of Protestant hermeneutics since the Reformation as a second companion volume. He was a broadly educated professor and wrote on many topics. For our purposes, Dilthey was a life-philosopher with a passion for placing the Humanities and Social Sciences on an equal footing with the Natural Sciences by developing a basic methodology for them based on hermeneutics. But in competing with the sciences, he sought an "Allgemeingultigkeit," a universal validity, and in doing so he tended to give too much ground to the way of thinking in the sciences. Still, he is a major figure in the development of philosophical hermeneutics. Ⅲ. The Contribution of Martin Heidegger to Philosophical Hermeneutics before and in Being and Time The decisive turn in the development of a philosophical hermeneutics came in the early writings of Martin Heidegger, a radical and original philosopher. He was in Freiburg an assistant to Husserl and found in Husserl's phenomenology a useful way of overcoming traditional philosophy, but he still found Husserl too preoccupied with scientific validity. Part Ⅰ: Heidegger's Early Lectures: Ontology-the Hermeneutics of Facticity A posthumously published and translated set of Heidegger's lectures on ontology in terms of a hermeneutics of facticity gives us a sense of his understanding of hermeneutics. He bypassed the traditional sense of hermeneutics and went back to the Greek usage of hermeneuein and hermeneia. He attempted to overcome the limitations of modern objectivity by returning to the usages current in ordinary language in ancient Greece. There hermeneutics meant orally interpreting Homer, announcing, translating, and explaining. His account of the history of hermeneutics after Plato and Aristotle is a history of decline and loss of the richness found in Greek usage. But hermeneutics for Heidegger meant a means of access to something, and in these early lectures hermeneutics became an interpretive means of access to facticity, to the realm of pre-interpretive understanding as Dasein faces life. Ultimately hermeneutics became a means for the self-understanding for Dasein. But in a letter to his student, Engelbert Krebs, Heidegger also emphasizes the historical character of cognition. We understand from our situation in history, and our understanding is structured by historically shaped concepts and even our language. Dilthey, too, emphasized the historical matrix for understanding in his hermeneutics, and Heidegger took this up from Dilthey. Heidegger defined hermeneutics in the opening lines of the lectures as "the unified manner of the engaging, approaching, accessing, interrogating, and explication of facticity." Hermeneutics as interpretation is not just understanding as a passive process of cognition but an active engaging, interrogating, and accessing. Facticity itself is interpretive in that it sees what something is through question and answer. Heidegger is stepping back into the factors that precondition our understanding, the "forestructure" of understanding. This forehaving, he says, belongs to the very nature of knowing and understanding. We see something "as "something, and we see it in a specific historical situation. Furthermore, we see it in an existential horizon of expectation, a horizon haunted by uncertainty, by the" fundamental questionability of the future, that is of "possible being," of what is possible for this particular being at this particular time and place. Already in these early works Heidegger finds in the sense of what is possible being, a sense of "ontic questionability, care, restlessness, anxiety, temporality." All of this leads to a new conception of humanity. Instead of being an animal endowed with reason, as in Aristotle, a human being is a being with a possible future, a being with temporality. Humans are beings seeking to know themselves. Hermeneutics, Heidegger says, offers the standpoint for a new conception of the human being. Part Ⅱ: Being and Time The first mention of hermeneutics is in section 7 of Being and Time, where Heidegger is already interpreting phenomenology as letting what is show itself. He finds that " the meaning of phenomenological description as a method lies in interpretation. The logos of the phenomenology of Dasein has the character of hermēneúein. The phenomenology of Dasein is a hermeneutic in the original signification of the word, where it designates the work of interpreting. "In a second sense, Heidegger finds in hermeneutics a means of uncovering the meaning of being for Dasein. And the third sense is the interpretation Dasein as continually making its future possibilities, its future being. Section 31 is important to hermeneutics because there the being of Dasein is said to be understanding. Understanding is the central process of an existing human being. In section 32, titled "Understanding and Interpretation," interpretation builds on understanding. It looks around at the surrounding world and sees things as this or that, always already , never as pure perception. As Heidegger puts it, "The seeing of this sight is always already understanding and interpreting." In other words, there is no pure perception prior to interpretation; there is always the horizon of questioning and interpreting. In section 44, Heidegger argues that truth, too, in its modern forms as statements which are true, is derivative from the deeper processes of understanding and interpreting that are always already going on. But when truth is rightfully defined in connection with being, then it moves into the horizon of fundamental ontology. It is the disclosure of being. This insight is part of what leads him to his view of art, which we will discuss in the next lectur. (shrink)

Constantius, as though the Temple of Janus had been closed and all enemies had been laid low, was longing to visit Rome and, following the death of Magnentius, to hold a triumph, without a victory title and after shedding Roman blood. For he did not himself defeat any belligerent nation or learn that any had been defeated through the courage of his commanders, nor did he add anything to the empire, and in dangerous circumstances he was never seen to lead (...) from the front, nor even to be among the front ranks. But he wanted to display an exaggeratedly long procession, standards stiff with gold and the beauty of his attendants, to a population who were living more peacefully, neither anticipating nor wishing to see this or anything like it. For perhaps he was unaware that some earlier emperors had been content with lictors in peacetime, but when the heat of battle could not allow inactivity, one of them had entrusted himself to a small fishing boat, blasted by raging gales, another had followed the example of the Decii and offered up his life in a vow for the state, and another had himself explored the enemy camp alongside the regular soldiers; that, in short, various of them had won renown for magnificent deeds, and so committed their glories to the distinguished memory of posterity. …When he was approaching the city, observing with a serene expression the respectful attendance of the Senate, and the venerable likenesses of the patrician families, he thought, not like Cineas, the legate of Pyrrhus, that a multitude of kings had been assembled together, but rather that this was the refuge of the whole world [cumque urbi propinquaret, senatus officia, reuerendasque patriciae stirpis effigies, ore sereno contemplans, non ut Cineas ille Pyrrhi legatus, in unum coactam multitudinem regum, sed asylum mundi totius adesse existimabat]. Next, when he turned his gaze to the general populace, he was astonished at the speed with which every type of men from everywhere had flowed into Rome. As though he were trying to terrify the Euphrates or the Rhine with the sight of arms, with the standards in front of him on each side, he sat alone in a golden chariot, glittering with the shimmer of many different precious stones, whose flashes seemed to produce a flickering light. After many others had preceded him, he was surrounded by dragons, woven from purple cloth and affixed to the golden, bejewelled tips of spears, open to the wind with their broad mouths and so hissing as though roused with anger, trailing the coils of their tails in the wind [eumque post antegressos multiplices alios, purpureis subtegminibus texti, circumdedere dracones, hastarum aureis gemmatisque summitatibus illigati, hiatu uasto perflabiles, et ideo uelut ira perciti sibilantes, caudarumque uolumina relinquentes in uentum]. Then there came a twin column of armed men, with shields and plumed helmets, shining with glittering light, clothed in gleaming cuirasses, with armoured horsemen, whom they call clibanarii, arranged among them, masked and protected by breastplates, encircled with iron bands, so that you might have thought them to be statues finished by the hand of Praxiteles, not men [sparsique catafracti equites, quos clibanarios dictitant, personati thoracum muniti tegminibus, et limbis ferreis cincti, ut Praxitelis manu polita crederes simulacra, non uiros]. Slender rings of metal plates, fitted to the curves of the body, clothed them, spread across all their limbs, so that, in whatever direction necessity moved their joints, their clothing moved likewise, since the joins had been made to fit so well.When he was hailed as Augustus with favourable cries, [Constantius] did not shudder at the din that thundered from hills and shores, but showed himself unmoved, as he appeared in his provinces. For, when passing through high gates, he stooped his short body, and, keeping his gaze straight, as though his neck were fixed, he turned his head neither right nor left, as though an image of a man, and he was never seen to nod when the wheel shook, or to spit or wipe or rub his face or nose, or to move his hand [nam et corpus perhumile curuabat portas ingrediens celsas, et uelut collo munito, rectam aciem luminum tendens, nec dextra uultum nec laeua flectebat, tamquam figmentum hominis, nec, cum rota concuteret, nutans, nec spuens, aut os aut nasum tergens uel fricans, manumue agitans uisus est umquam]. Although this behaviour was an affectation, it, and other aspects of his more private life, were however indications of extraordinary endurance, granted to him alone, as it was given to be supposed. This passage, which describes the aduentus of Constantius II into Rome in 357, is one of the best-known episodes in the Res Gestae of Ammianus Marcellinus. This historical work was completed by the retired military officer in around 390, with the surviving books covering the period from 353 to the aftermath of the Battle of Adrianople in 378. Unsurprisingly, this passage is also one of the most debated. Throughout his work, Ammianus regularly criticized Constantius as a weak, vicious ruler, influenced by women and, in particular, eunuchs, and so contrasted him with his cousin and successor Julian, the emperor who receives the most favourable treatment within this text. The degree and nature of criticism within this particular passage has, however, been the subject of a variety of wildly differing interpretations. It is clear that, at the outset, Ammianus is inveighing against the notion of holding a triumph for victory in a civil war, but there has been debate over whether Constantius was actually celebrating a triumph or merely the anniversary of his accession. Similarly, the description of the Senate as ‘the refuge of the whole world’ has been read in contrasting ways, being regarded as derogatory by Johannes Straub, as neutral, or even positive, by Pierre Dufraigne, and as respectful by R.C. Blockley. While this passage as a whole is generally read as an attack on Constantius for his pretentions to ill-deserved military glory, it also raises the question of whether Ammianus was also criticizing Constantius for the way in which he performed his aduentus, emphasizing his pompous and autocratic behaviour in order to contrast him with Julian, who preferred to behave more like a ciuilis princeps in public. Of course, such a reading almost inevitably produces a portrait of Ammianus as an impractically nostalgic figure, harking back to a style of rule which was anachronistic in the post-Diocletianic Later Roman Empire. In addition, Ammianus also presented Julian as performing an aduentus into Constantinople in 361, employing some phrases that were similar to those used to describe Constantius’ procession in 357. Furthermore, as John Matthews has illustrated, Ammianus’ presentations of the occasions when Julian eschewed late-antique imperial protocol are not without tinges of criticism, and his judgement on the propriety of different modes of imperial behaviour varied dependent on the context. (shrink)

Up in the last one in the United States comes to understand the general process: it is linguistics and history, and it requires a priori understanding that In order to understand the current situation before, prior to a full understanding effectiveness and bias as understanding the meaning is from whole to part and from part to whole , in the understanding of the history and heritage hermeneutic circle is always in operation, understanding related to the sight of the fusion eventually (...) like Q & A dialogue. In order to interpret this paper, the classic text of the task. Gadamer on this topic already has a large amount of experience, and to make you pleasantly surprised or not surprised the way described in this topic. This presentation will define and into the road to discuss seven key words, these seven key words will help us to understand Gadamer are talking about the interpretation of the classic text. Each of these seven words on a word, the speaker will be asked whether you find in your own experience is true. 1. Gleichzeitigkeit-both of the words appear in the "real management and methods" up to the U.S. for the aesthetic experience in the timing of the discussion. He found that when visual field interaction, the reader found In order to interpret the ancient texts and aging time distance between the disappearance of the activities in reading, and text with our own game to attract you into the presence. In this part of the final, which also is mentioned for the moral, economic, regardless of language and other classics: They attract you to the significance of the cycle, like they were written today. 2. Applicatio-application In order to make up the United States is not used in accordance with such assertions: "understand something is to understand how it applies to pre-existing condition." So when the text is not only common, as in # 1, it means that something in the present before. In order to understand the application will be leading. History of the United States up to review the timing of the application was excluded, as well as understand the text is treated as just understanding and interpretation of events, but up to the United States want to re-restored early priority in the 19th and 20th centuries, the elements of hermeneutics. 3. Erfahrung-up experience in the United States defined by the qualification before a person experiences some of the things. Its typical form, is involved in the Lok empty hope, therefore, sentence description if not in the pit, not wisdom. Gadamer claims previous experience in the concept: "not to consider the experience of the inner history of." But up to the United States said that experience, "teaches us to recognize the reality." Experience, the result is "to know What is the What." The other result is that we "Experiences", it is not arbitrary and open to new experiences. In order to find you first read the classic text commands were prohibitive, and dismissed out of hand In order to your expectations, but in the end so make sure you are not the more arbitrary and more open to new experiences it? 4. Wahrheit-up to the United States is not really reasonable satisfaction of reasonable scientific definition of truth. His concern is that we insisted that the "true" regardless question. Description is described in "What things are the way" - a real management of ontology definitions. He followed Heidegger aletheia true management point of view, is to expose shield . According to this definition, even works of art can be "real". That is, it can expose the shield there things through other means in a way not possible. So the question is, under the classic in the sense that the writing is true? Gadamer description is. 5. Selbst-Verständnis-up to their own understanding to the United States in this裡In order to further understand more. It is not more deeply understand the true management classic, it is found that work experience change a person's sight and view of life, and it changed the understanding of a person's own. When the text of the event experience, we can integrate it into the "existence of a continuous nature." We can find the concept of other games in this裡: Application, experience and true management. Events with the classic encounter with a person unable to read the classics before he was the same person. 6. Verwandlung ins Gebilde-conversion into the structural changes that are described in works of art up to the way the United States. Some things have been transformed into the experience and continued with the description of future generations made ​​the structure裡. This is one of the functions of art: something to save future generations, but is really something. This is Why is it up to the United States in terms of tradition is so important. This structure is special, it no longer be measured by our standards, but from its own standards. Finally, the significance of change is more true for the mediocre, reading the text is found in its own transformation, a person will not stay in place. 7. Solidarität, Fest-one of the festival in the late works with up to learn to find beauty in the human basis of his artistic point of view. Therefore, "the United States related" has three parts, the game, , symbol , and festivals. In later works, he found time not only festivals are important, it's time from the day In order to inspire us, but it also brought together a community and the joint, to celebrate the event in its creation裡. Festival "to improve our sense of life." Arts festival to share with so many things, when we have nature and art associated, the more we are able to understand art. The end of this lecture will ask you to read the classic self-experience, Gadamer's concept of the Concept for you is true. An introductory section explains that the lecture will present seven key terms, representing seven aspects of the universal process of understanding. It is noted that a published lecture in Chinese by this author under the title "Seven Key Terms in the Philosophy of Hans-Georg Gadamer "is not the same as this, and indeed only one of the terms in that lecture is used in this one, although four of them are used in tomorrow's lecture. (shrink)

This content is divided into four parts: Ⅰ. Hermeneutics understand the primacy of process Ⅱ. He Mies and the hermeneutics of meaning nervous Ⅲ. For Paul • Lui Siegel of the interpretation, such as "today thinking of cross junctions. "interpretation of two types: exposed shield and suspicion Ⅳ. Gadamer hermeneutics today, some aspects related There are four main parts in the text: Ⅰ. On the Primacy of the Understanding Process in Hermeneutics. Ⅱ. The God Hermes and the Meaning of Hermeneutics (...) Ⅲ. Paul Ricoeur on interpretation as "the crossroads of thinking today". Two kinds of hermeneutics : Disclosure and Suspicion. Ⅳ. Some Dimensions of the Relevance of Gadamer's hermeneutics today. (shrink)

..............................................................................................101 I. The Idea of a Noncombatant ........................................................104 II. The Moral Shield Protecting Noncombatants.............................106 A. Accommodation.......................................................................107 B. Guilty Past ...............................................................................107 C. Guilty Bystander Trying to Inflict Harm .................................109 D. Guilty Bystander Disposed to Inflict Harm .............................109 E. Guilty Bystander Exulting in Anticipated Evil ........................109 F. Fault Forfeits First Doctrine in Just Warfare ...........................110 III. Noncombatants as Wrongful Trespassers ...................................110 IV. The Noncombatant Status of Captured Soldiers ........................111 V. Guerrilla Combat ..........................................................................116 VI. Morally Innocent Unjust Combatants.........................................118 VII. Should Rights Reflect What (...) We Can Know? ............................121 VIII. Absolute and Moderate Construction of the Revised Right.. (shrink)

If technology is the single most important factor in explaining the organization of modern societies, it is likewise the key to understanding the modern personality. The technological personality is the psychological counterpart to the technological society.Technology indirectly destroys the basis of a common morality and so leaves human relationships vague, insincere, and potentially dangerous. The technological personality possesses a façade of extroverted cheerfulness to conceal and compensate for an inner core of loneliness and fear of others. At the same time (...) the technological personality allows one to internalize technological stimuli, thus creating a shield against certain kinds of stress, it reinforces and deepens loneliness. (shrink)

How will citizen rights be affected by global warming and related environmental disasters? Citizen rights have been demanded of and conferred by nation states. As a result, the benefits of citizenship remain highly variable across nations. Several schools of scholarship argue that nations states are weakening due to neoliberalism (Harvey), the rise of a world culture (Meyer), or privileged individuals’ ability to shield themselves from risk (Beck, Giddens). This article addresses those claims against the likely consequences of global warming. I (...) begin with a brief review of theories on the origins of and durability of nationalism and examine how such theories account for variability in social and political rights and group identities across the globe. I then identify the ways in which those theories have been challenged by accounts of neoliberalism, world culture, and risk society. Various reports by scientific societies, global agencies and the US government identify the likely consequences of global warming. I propose the likely reactions by states to those consequences and identify the effects those actions will have on national identity and citizen rights. (shrink)

It is an open question whether we ever successfully explain earlier states by appealing to later ones, and, further, whether this is even possible. Typically, these two questions are answered in the same way: if we give and accept ‘backwards explanations,’ they must be possible; if they are impossible, we are right to reject them. I argue that backwards explanations are brittle—they fail if the future event does not occur—and this is part of the reason they are not accepted about (...) the actual world. This does not mean, however, that they must be rejected entirely. I argue that backwards explanations are possible for certain systems. This shields unificationism about scientific explanation from some recent criticisms. (shrink)

The RIAA v. Verizon case offers an opportunity to analyze the scope of an Internet service provider’s responsibility to help deter copyright infringement. In this case, the RIAA served Verizon with a subpoena requesting the identity of two users who were making available copyrighted recordings for downloading on peer‐to‐peer networks. The main axis of discussion is whether or not Verizon has a moral obligation to reveal the names of these individuals. Should Verizon cooperate with the RIAA or should it seek (...) to shield the identity of these users in order to protect their anonymity and privacy? A secondary theme concerns Verizon’s prospective responsibility to curtail infringement. We will argue that Verizon and other ISPs have a limited obligation to assist copyright holders by disclosing the identity of infringers, but we contend that any prospective responsibility is constrained by law and technological capability. (shrink)

Radio Frequency Identification, or RFID, is a technology which has been receiving considerable attention as of late. It is a fairly simple technology involving radio wave communication between a microchip and an electronic reader, in which an identification number stored on the chip is transmitted and processed; it can frequently be found in inventory tracking and access control systems. In this paper, we examine the current uses of RFID, as well as identifying potential future uses of the technology, including item-level (...) tagging, human implants and RFID-chipped passports, while discussing the impacts that each of these uses could potentially have on personal privacy. Possible guidelines for RFID’s use, including Fair Information Principles and the RFID Bill of Rights are then presented, as well as technological solutions to personal privacy problems, such as tag killing and blocker tags, as well as simple aluminum foil shields for passports. It is then claimed, though, that guidelines and technological solutions will be ineffective for privacy protection, and that legislation will be necessary to guard against the threats posed by the RFID. Finally, we present what we believe to be the most important legislative points that must be addressed. (shrink)

This comment on Eduardo Viveiros de Castro's article, “Zeno and the Art of Anthropology,” considers his definition of what it means to “take seriously” the world of the other, which he regards as the quintessential anthropological move. It means leaving the other's world in a state of suspended possibility, avoiding either belief or disbelief, assent or dissent. Candea's piece draws out the logic of the complementary and inverse move that grounds Viveiros de Castro's stance: “not taking seriously” the world of (...) the “same,” in this case, that of Western intellectuals such as Richard Rorty or Gilles Deleuze. Here “not taking seriously” involves (somewhat counterintuitively) argument, agreement and disagreement, rejection or adoption, of different visions. Candea identifies this controlled asymmetry between treatments of “us” and “them” as the major distinction between Viveiros de Castro's position and an older relativism, a difference that shields the former from the classic “self-refutation charge.” But this controlled asymmetry in turn raises the question of how we are to identify which visions we as anthropologists ought to take seriously and which we ought not to: where, in other words, do we draw the line, procedurally, between “us” and “them”? Candea argues that keeping this problematic and perhaps irresolvable question in view is the specific role of an “endo-anthropology” (the impossible figure of an “anthropology at home”), which is the necessary counterpart of Viveiros de Castro's “exo-anthropology.”. (shrink)

This book is a succinct introduction to the orienting of attention.

Researchers have begun to explore animals' capacities for uncertainty monitoring and metacognition. This exploration could extend the study of animal self-awareness and establish the relationship of self-awareness to other-awareness. It could sharpen descriptions of metacognition in the human literature and suggest the earliest roots of metacognition in human development. We summarize research on uncertainty monitoring by humans, monkeys, and a dolphin within perceptual and metamemory tasks. We extend phylogenetically the search for metacognitive capacities by considering studies that have tested less (...) cognitively sophisticated species. By using the same uncertainty-monitoring paradigms across species, it should be possible to map the phylogenetic distribution of metacognition and illuminate the emergence of mind. We provide a unifying formal description of animals' performances and examine the optimality of their decisional strategies. Finally, we interpret animals' and humans' nearly identical performances psychologically. Low-level, stimulus-based accounts cannot explain the phenomena. The results suggest granting animals a higher-level decision-making process that involves criterion setting using controlled cognitive processes. This conclusion raises the difficult question of animal consciousness. The results show that animals have functional features of or parallels to human conscious cognition. Remaining questions are whether animals also have the phenomenal features that are the feeling/knowing states of human conscious cognition, and whether the present paradigms can be extended to demonstrate that they do. Thus, the comparative study of metacognition potentially grounds the systematic study of animal consciousness. Key Words: cognition; comparative cognition; consciousness; memory monitoring; metacognition; metamemory; self-awareness; uncertainty; uncertainty monitoring. (shrink)

Philosophers are increasingly coming to recognize the importance of Freudian theory for the understanding of the mind. The picture Freud presents of the mind's growth and organization holds implications not just for such perennial questions as the relation of mind and body, the nature of memory and personal identity, the interplay of cognitive and affective processes in reasoning and acting, but also for the very way in which these questions are conceived and an interpretation of the mind is sought. This (...) volume of essays, by some of today's leading philosophers, explores all these topics, as well as the methods, results and status of the theory itself, while two 'classical' discussions by Wittgenstein and Sartre are also included. A number of the contributions – those by Donald Davidson, W. D. Hart, Jim Hopkins, Adam Morton, David Pears and Richard Wollheim – have not been published before, and a very useful bibliography is provided. It is an anthology that will be vital to anyone interested in Freudian theory and, more generally, in philosophical psychology. (shrink)

Anthony Everett () argues that those who embrace the reality of fictional entities run into trouble when it comes to specifying criteria of character identity. More specifically, he argues that realists must reject natural principles governing the identity and distinctness of fictional characters due to the existence of fictions which leave it indeterminate whether certain characters are identical and the existence of fictions which say inconsistent things about the identities of their characters. Everett's critique has deservedly drawn much attention and (...) a number of defensive moves have been made by, or on the behalf of, fictional realists. My goal in this paper is to move this debate on a further step. I have three goals: to clarify the importance of Everett's discussion of identity criteria within the context of fictional realism, to reassess Everett's objections to realism in light of the resultant literature, and to develop a novel strategy for responding to Everett's concerns. On the approach to be developed, the problems emerge due to an indeterminacy inherent in the concept of a fictional character itself. (shrink)

In Mimesis as Make-Believe, Kendall Walton gave a pioneering account of the nature of fictionality, which holds that what it is for p to be fictional is for there to exist a prescription to imagine that p. But Walton has recently distanced himself from his original analysis and now holds that prescriptions to imagine are merely necessary conditions on fictionality. Many of the alleged counterexamples that have prompted Walton's retreat are drawn from the field of photography, and it is upon (...) these cases that I focus. I argue that once Walton's analysis is properly articulated, we can accommodate the apparent counterexamples by paying careful attention both to the general features of the photographic medium and the specific features of the photographs in question. (shrink)

Unfortunately, Wittgenstein has entered the philosophical canon , an entrance that has served to reify interpretations of his work. In this essay I refer to recent books by Richard Eldridge (1997) and Phillip Shields (1998) which allow us again to see The Philosophical Investigations as something more than a stultifying relic. Specifically, these authors, by reading Wittgenstein's work not merely as text but also as performance, allow us to enact our own liberating performances of that work. To engage (...) in such enactments of freedom is the essence of philosophical education in the sense established by extra-canonical writers such as Socrates and the Stoics, on the one hand, and Emerson and James, on the other. At least this is so if my use of the work of classicist Pierre Hadot, on the one hand, and brief reference to literary critic Richard Poirier, on the other, is at all successful in illuminating theses from Eldridge and Shields on the nature of Wittgensteinian philosophy. (shrink)

Counterpart theory has many benefits, but few are happy to accept the metaphysical setting in which this account of de re modality was developed by its architect, David Lewis. I argue here that counterpart theory can be made acceptable by the lights of those who repudiate the existence of merely possible objects. To the "ersatz" counterpart theorist I offer two stories: one about the relate of the counterpart relation and one about the relation itself. With these in place, I then (...) defend ersatz counterpart theory from a number of objections that can be found in the literature. (shrink)

The evolution of nonconceptive sexuality in bonobos and chimpanzees is discussed from a functional perspective. Bonobos and chimpanzees have three functions of sexual activity in common (paternity confusion, practice sex, and exchange for favors), but only bonobos use sex purely for communication about social relationships. Bonobo hypersexuality appears closely linked to the evolution of female-female alliances. I suggest that these alliances were made possible by relaxed feeding competition, that they were favored through their effect on reducing sexual coercion, and that (...) they are ultimately responsible for the relaxed social conditions that allowed the evolution of “communication sex.”. (shrink)

Many forms of Buddhism, divergent in philosophy and style, emerged as Buddhism filtered out of India into other parts of Asia. Nonetheless, all of them embodied an ethical core that is remarkably consistent. Articulated by the historical Buddha in his first sermon, this moral core is founded on the concept of karma--that intentions and actions have future consequences for an individual--and is summarized as Right Speech, Right Action, and Right Livelihood, three of the elements of the Eightfold Path. Although they (...) were later elaborated and interpreted in a multitude of ways, none of these core principles were ever abandoned. The Oxford Handbook of Buddhist Ethics provides a comprehensive overview of the field of Buddhist ethics in the twenty-first century. The Handbook discusses the foundations of Buddhist ethics focusing on karma and the precepts looking at abstinence from harming others, stealing, and intoxication. It considers ethics in the different Buddhist traditions and the similarities they share, and compares Buddhist ethics to Western ethics and the psychology of moral judgments. The volume also investigates Buddhism and society analysing economics, environmental ethics, and Just War ethics. The final section focuses on contemporary issues surrounding Buddhist ethics, including gender, sexuality, animal rights, and euthanasia. This groundbreaking collection offers an indispensable reference work for students and scholars of Buddhist ethics and comparative moral philosophy. (shrink)

This volume collects a number of important and revealing interviews with Richard Rorty, spanning more than two decades of his public intellectual commentary, engagement, and criticism. In colloquial language, Rorty discusses the relevance and nonrelevance of philosophy to American political and public life. The collection also provides a candid set of insights into Rorty's political beliefs and his commitment to the labor and union traditions in this country. Finally, the interviews reveal Rorty to be a deeply engaged social thinker (...) and observer. (shrink)

Some theorists hold that there is no serious, significant issue concerning cosmopolitanism. They hold that cosmopolitanism is either the anodyne doctrine that we have some duties to distant strangers merely on the ground of shared humanity or the absurd doctrine that we have no special moral duties based on special-ties such as those of friendship, family, and national community. This essay argues against this deflationary position by defending (1) a very extreme cosmopolitan doctrine that denies special-tie moral duties altogether and (...) (2) a slightly milder but still extreme form of cosmopolitanism that allows that there might be special-tie moral duties to intimate associates such as friends and family members but denies that broader social group associations such as those of subjection to a national state or national or ethnic community memberships ever constitute special ties that ground special moral duties. The defense proceeds by rebutting bad arguments leveled against extreme cosmopolitanisms. (shrink)

The traditional problem of free will has reached an impasse; we are unlikely to see progress without rethinking the terms in which the problem had been cast. Our approach offers an alternative to the standard terms of the debate, by developing an authorially parameterized approach articulated within a two-dimensional semantics for temporal predicates.

The country's leading libertarian scholar sets forth the essential principles for a legal system that best balances individual liberty versus the common good.

Whether out of an understandable reluctance to neglect any of the scarce available sources or simply for want of more trustworthy evidence, classical scholars nolentes volentes tend to rely to a large extent on references to amounts of money in the ancient literary sources whenever they aim at quantifying, however roughly and shielded by appropriate disclaimers, some fundamental features of Roman economy and society. In view of this, the almost complete lack of systematic enquiries into the very nature of these (...) particular data is almost as inexplicable as it seems inexcusable. While several studies have been devoted to the use of rounded numbers in Greek and Roman literature in general, none of these has specifically addressed the stylization of monetary valuations. The only notable exception is provided by the work of Richard Duncan-Jones who in a pioneering survey of prices in the Latin novel above all showed beyond reasonable doubt that in this genre, prices expressed in multiples of thirty should best be understood as purely conventional valuations. In his latest book, he has subjected the ancient numerical evidence for two areas of major concern—the public treasury and state expenditure during the Principate—to an analogous examination that has highlighted the stylized character of many relevant references and has thus largely confirmed his previous findings. Even so, owing to the limitation of these studies to a small number of authors and subject matters, a vast pool of similar data from ancient literature has hitherto been left virtually untapped. What is more, Duncan-Jones did not attempt to complement his re-evaluation of multiples of thirty with a systematic exposition of complementary patterns of stylization. In this paper, I hope to demonstrate the need for a more extensive and much more radical reassessment of much of the available evidence. (shrink)

It is widely maintained that a clinical trial is ethical only if some form of equipoise between the treatments being compared obtains. To be in equipoise between two treatments A and B is to be cognitively indifferent between the statement ‘A is strictly more effective than B’ and its negation. It is natural to claim that equipoise regarding A and B is necessary for randomised assignment to treatments A and B to be beneficent and non‐maleficent and is sufficient for such (...) an assignment to be fair. Cashing this out precisely is difficult, and various forms of equipoise have been discussed which consider whose equipoise is relevant to the decision. This is to make judgement of equipoise something to be managed socially, while its prima facie significance is supposedly cognitive. Recent reconstructions of equipoise‐like concepts in epistemology give clues about how to understand equipoise cognitively. In this paper I examine some of this work and discuss how successful it has been. I suggest that while this work is promising, it still has far to go, and that while equipoise remains the best theory we have of the cognitive justification for clinical trials, it is nonetheless incoherent. (shrink)

Prioritarianism holds that improvements in someone's life are morally more valuable, the worse off the person would otherwise be. The doctrine is impartial, holding that a gain in one person's life counts exactly the same as an identical gain in the life of anyone equally well off. If we have some duty of beneficence to make the world better, prioritarianism specifies the content of the duty. Unlike the utilitarian, the prioritarian holds that we should not only seek to increase human (...) well-being, but also distribute it fairly across persons, by tilting in favor of the worse off. A variant version adds that we should also give priority to the morally deserving – to saints over scoundrels. The view is a standard for right choice of individual actions and public policies, offering a distinctive alternative to utilitarianism, sufficiency and egalitarianism. (shrink)

Few twentieth-century thinkers have proven as influential as Walter Benjamin, the German-Jewish philosopher and cultural and literary critic. Richard Wolin's book remains among the clearest and most insightful introductions to Benjamin's writings, offering a philosophically rich exposition of his complex relationship to Adorno, Brecht, Jewish Messianism, and Western Marxism. Wolin provides nuanced interpretations of Benjamin's widely studied writings on Baudelaire, historiography, and art in the age of mechanical reproduction. In a new Introduction written especially for this edition, Wolin discusses (...) the unfinished _Arcades Project_, as well as recent tendencies in the reception of Benjamin's work and the relevance of his ideas to contemporary debates about modernity and postmodernity. (shrink)

An overview of Hilary Putnam's engagement with pragmatism.

Over the last dozen years, the writings of Richard Taruskin have transformed the debate about "early music" and "authenticity." Text and Act collects for the first time the most important of Taruskin's essays and reviews from this period, many of which now classics in the field. Taking a wide-ranging cultural view of the phenomenon, he shows that the movement, far from reviving ancient traditions, in fact represents the only truly modern style of performance being offered today. He goes on (...) to contend that the movement is therefore far more valuable and even authentic than the historical verisimilitude for which it ostensibly strives could ever be. These essays cast fresh light on many aspects of contemporary music-making and music-thinking, mixing lighthearted debunking with impassioned argumentation. Taruskin ranges from theoretical speculation to practical criticism, and covers a repertory spanning from Bach to Stravinsky. Including a newly written introduction, Text and Act collects the very best of one of our most incisive musical thinkers. (shrink)

This paper considers the real and imagined geographies of livestock animals. In doing so, it reconsiders the spatial relationship between people and domesticated farm animals. Some consideration is given to the origins of domestication and comparisons are drawn between the natural and domesticated geographies of animals. The paper mainly focuses on the contemporary geographies of livestock animals and, in particular, "rare breeds" of British livestock animals. Attention is given to the spatial relationship these animals have with people and the place (...) of these animals in the British countryside today. The paper concludes by highlighting why it is important to consider livestock animal breeds as part of on-going research into the geographies of domestic livestock animals. (shrink)