(1995). Heuristics, hypotheses, and social influence: A new approach to the experimental simulation of social epistemology. Social Epistemology: Vol. 9, Simulating Science, pp. 57-69.

The first part of this article contains (i) considerations as to the relationship between jurisprudence and legal dogmatics, legal philosophy, and sociology of law; (ii) considerations about the status of jurisprudence both as a meta‐ and an object‐theory. These lead to the suggestion that jurisprudence should be defined as a general juristic theory of law and legal science. In the second part, the character and elements of this definition are explained systematically. The article's main thesis is that jurisprudence is not (...) distinguished from legal philosophy and sociology of law by its subject or its method, but by the specifically juristic research aspect or perspective it is based upon. (shrink)

The term near‐death experience (NDE) generally refers to a state of altered consciousness that can occur during real or presumed near‐death circumstances and/or life‐threatening incidents. The NDE usually includes the impression of being conscious while out of and/or away from the physical body, often accompanied by other specific features. Furthermore, when the experient has the impression of being in a perceived locality that transcends the observable physical Earth, it is referred to by researchers as a transcendental NDE. Whereas transcendental NDEs (...) have been widely studied, there is also another type of experience that can occur under similar life‐threatening conditions that I refer to as an alternative life experience (ALE), which consists of a perception of living another alternative life where the experient is aware of the self, but does not believe at the time of occurrence that they are either out of or away from their physical body. After providing a total of 15 examples, I note some similarities and differences between ALEs and transcendental NDEs while providing some qualitative and quantitative results, suggesting that ALEs might be similar to some aspects of transcendental NDEs despite their neglect in the study of altered states of consciousness during near‐death circumstances. I further postulate that ALEs might be subjective psychological experiences of dissociation and/or absorption. It is then pointed out that symptoms of derealization are a common ALE aftereffect and so an awareness of that association is stressed as having therapeutic importance. (shrink)

Contemporary discussions about practical reason or practical rationality invoke four competing views which can be named as follows by reference to their historical models: Aristotelian, Hobbesian, Kantian and Nietzschean. The subject-matter of this article is a defence of the Kantian conception of practical rationality in the interpretation of discourse theory. At the heart, lies the justification and the application of the rules of discourse. An argument consisting of three parts is pre sented to justify the rules of discourse. The three (...) parts are as follows: a transcen dental-pragmatic argument; an argument which takes account of the maximisation of individual utility and an empirical premise about an interest in correctness. Within the framework of the problem of application, the article outlines a justification of human rights and of the basic institutions of the democratic constitutional state on the basis of discourse theory. (shrink)

Nicomachean Ethics/NE, Book III, Chapters 1-5, provides Aristotle’s account of “Voluntary Movement.” It, thus, draws the Passion-Action distinction, only posited earlier in Categories, while also serving as the linchpin of NE’s discussion of Virtue, in explicitly connecting it to Right Reason. My explication of this text renders its terminology consistent with the Law of Excluded Middle and rebuts two criticisms of the Eudaimonistic Axiology on which it is based. These results are shown to be entailments of Aristotle’s doctrine that Voluntary (...) is (a) Relative. That categorization is then used to help treat a problematic case of Deliberation beyond his purview. (shrink)

Big Data’s calculative ontology relies on and reproduces a form of hyperindividualism in which the ontological unit of analysis is the discrete data point, the meaning and identity of which inheres in itself, preceding, separate, and independent from its context or relation to any other data point. The practice of Big Data governed by an ontology of hyperindividualism is also constitutive of that ontology, naturalizing and diffusing it through practices of governance and, from there, throughout myriad dimensions of everyday life. (...) In this paper, I explicate Big Data’s ontology of hyperindividualism by contrasting it to a coconstitutive ontology that prioritizes relationality, context, and interdependence. I then situate the ontology of hyperindividualism in its genealogical context, drawing from Patrick Joyce’s history of liberalism and John Dewey’s pragmatist account of individualism, liberalism, and social action. True to its genealogical provenance, Big Data’s ontological politics of hyperindividualism reduces governance to the management of atomistic behavior, undermines the contribution of urban complexity as a resource for governance, erodes the potential for urban democracy, and eviscerates the possibility of collective resistance. (shrink)

St. Anselm is a master of philosophical prose. His writings on God, truth, and free will are models of clarity born of unflagging concern for argumentative precision. He is especially adept at using analogies to cinch his readers' understanding of these recondite matters. Who could forget the light shed upon the concept of existence by the Painter Analogy in the Ontological Argument or how his River Analogy illumines the unification of the Holy Trinity? Such intellectual insights could only be gifts (...) of the Holy Ghost for the edification of the Holy Mother Church. I shall discuss here the three splendid analogies that St. Anselm draws in De Concordia in order to reconcile grace and free will, fostering an understanding of cooperation according to which divine assistance must accentuate, rather than nullify, exercises of human freedom. Central to my discussion is The Father of Scholasticism's four-fold distinction between a power, its exercises, the effects of those exercises, and opportunities to bring about those effects. (shrink)

This monograph is designed to provide an introduction to the principal areas of tense logic. Many of the developments in this ever-growing field have been intentionally excluded to fulfill this aim. Length also dictated a choice between the alternative notations of A. N. Prior and Nicholas Rescher - two pioneers of the subject. I choose Prior's because of the syntactical parallels with the language it symbolizes and its close ties with other branches of logi cal theory, especially modal logic. The (...) first chapter presents a wider view of the material than later chapters. Several lines of development are consequently not followed through the remainder of the book, most notably metric systems. Although it is import ant to recognize that the unadorned Prior-symbolism can be enriched in vari ous ways it is an advanced subject as to how to actually carry off these enrichments. Readers desiring more information are referred to the appropri ate literature. Specialists will notice that only the first of several quantifi cational versions of tense logic is proven complete in the final chapter. Again constraints of space are partly to blame. The proof for the 'star' systems is wildly complex and at the time of this writing is not yet ready for publi cation. (shrink)

Karl Barth is recognized throughout the world as the twentieth century's leading Protestant theologian. His thought has determined much of the shape of today's Christian thinking, yet it is thoroughly misunderstood. He is a systematic theologian who writes with great complexity and in a scholastic vein. This fine and lucid study isolates Barth's most specific themes and focuses on the relevance of his radically trinitarian doctrine of God to the post-religious situation. The book opens with a discussion of the death (...) of historical religion and Barth's early attempts to deal with the decline of belief in a transcendent God contrasted with contemporary views of the situation. It goes on to treat Barth's further studies, especially his attack on the theology of religion, and there is a discussion in depth of Barth's doctrine of the Trinity as a definition of God. It concludes with an analysis of the different interpretations that can be have been made of Barth's theology. "This scholarly work . . . is a thoroughgoing approach to Barth's leading contribution to twentieth-century dialectical theology. Barth's insights are shown to be far beyond their time. Especially relevant is his application of God's transcendence to man's practical responsibilities. Readers may well ponder whether Barth's Commentary on Romans may not clearly merit more than its present place on well-respected shelves of past history." -Library Journal Robert W. Jenson is a leading American Lutheran theologian. He has taught at many institutions, including Luther College in Decorah, Iowa, the Lutheran Seminary in Gettysburg, and Saint Olaf College in Northfield, Minnesota. With Carl Braaten, he founded the Center for Catholic and Evangelical Theology in Northfield, Minnesota. He was a Senior Scholar for Research at the Center for Theological Inquiry in Princeton, New Jersey, where he now resides. Among his many books are his two-volume Systematic Theology, Lutheranism: The Theological Movement and Its Confessional Writings (with Eric Gritsch), and A Map of Twentieth-Century Theology (editor with Carl Braaten). (shrink)

D'où viennent nos calembours, nos jeux de mots favoris? Quelle est l'origine des noms propres, celle de l'arobase? Cet ouvrage, fruit d'une recherche sur l'homme, sa parole et son écriture, nous éclaire sur ces questions souvent posées, mais dont les réponses nous échappent la plupart du temps. Se revendiquant de la philosophie des Lumières, Robert Triomphe échappe aux catégorisations habituelles en suivant son enquête là où elle l'entraîne, sans s'interdire aucune frontière autre que ses propres limites. Cette promenade est (...) donc une aventure qui en appelle aux ressources propres de son lecteur comme à sa curiosité d'esprit, et ne cesse de lui ouvrir, chemin faisant, de nouveaux aperçus originaux, philosophiques et toujours stimulants! Promenade-aventure donc, où l'érudition laisse toute sa place à l'intuition, pour suggérer des interprétations ou opérer des rapprochements inédits et pour inciter le lecteur, en partageant avec l'auteur ses découvertes, à questionner sa propre culture. (shrink)

The problem of evil is an obstacle to justified belief in an omnipotent, omniscient, and omnibenevolent God . According to Saint Augustine’s free will theodicy , moral evil attends free will. Might something like AFWT also be used to account for natural evil? After all, it is possible that calamities such as famines, earthquakes, and floods are the effects of the sinful willing of certain persons, viz., ‘fallen angels.’ Working to destroy our faith, Satan and his cohorts could be responsible (...) for the natural disasters that bring us to grief. Here, I develop this account alongside AFWT. (shrink)

The Zhuangzi begins with Peng, a soaring bird transformed from a bounded fish, which is the first metaphor that points beyond limited standpoints to a higher point of view. The transformation is one-way and symbolizes that there is a higher viewpoint to attain which affords mental freedom and the clarity and scope of great vision. Under the alternate thesis of constant transformation, values and understandings must ceaselessly transform and collapse. All cyclical transformations must collapse into skeptical relativism and confusion. But (...) Peng does not turn back into a fish, and the awakened sage does not fall into a slumber of ignorance and confusion. It is only the thesis of a one-way transformation that leaves the sage in a state of knowledge. (shrink)

Building on his long-standing work in metaphysics and Asian philosophy, Robert Cummings Neville presents a series of essays that cumulatively articulate a contemporary, progressive Confucian position as a global philosophy. Through analysis of the metaphysical and moral traditions of Confucianism, Neville brings these traditions into the twenty-first century. According to Confucianism, rituals define most of our relations with other individuals, social institutions, and nature, and while rituals make possible the positive institutions of high human civilization, they may also lead (...) to harmful behaviors, including racism, xenophobia, and sexism. Neville argues that the amendment of rituals that institutionalize oppression is a positive task, which should be undertaken from within a skillfully ritualized life rather than in the form of external criticism. Confucianism, in Neville's hands, is a left-wing, progressive, liberal political philosophy, one that can address institutionalized oppression and suggest a path for moving forward. (shrink)

Democratic societies that separate church and state face major challenges in accommodating religious convictions. This applies especially to determining healthcare policies. Building on our prior work on the demands and limits of religious accommodation in democratic societies, we propose a set of ethical standards that can guide societies in meeting this challenge. In applying and defending these standards, we explore three topics: vaccine resistance, abortion, and concerns about rights to healthcare. We clarify these and other issues of religious accommodation and (...) propose ethical standards for approaching these and other problems. (shrink)

We have noted some fundamental distinctions between types of goodness or value. There is usefulness, or merely instrumental goodness, the value that something may have as a means to something else that is good or that is valued. Usefulness has an obvious importance, and connects with significant philosophical issues about instrumentality and probability; but more fundamental issues for ethical theory are posed by the goods or ends that the useful is to serve. Within the realm of what is good for (...) its own sake, and not just instrumentally good, most contemporary ethical thought focuses mainly on well-being or welfare-that is, on the nature of human flourishing or what is good for a person. The theory developed here, however, gives a primary place to excellence-the type of goodness exemplified by the beauty of a sunset, a painting, or a mathematical proof, or by the greatness of a novel, the nobility of an unselfish deed, or the quality of an athletic or a philosophical performance. It is the goodness of that which is worthy of love or admiration, honor or worship, rather than the good (for herself) that is possessed by one who is fortunate or happy, as such (though happiness may also be excellent, and worthy of admiration). (shrink)

February is Black History Month and so healthcare practitioners will soon rummage history books for information about famous African Americans, like Onesimus, the African slave who...

European Journal of Philosophy, Volume 29, Issue 3, Page 608-623, September 2021.

Religion is the third and final volume in Robert Cummings Neville's systematic development of a new philosophical theology. Unfolding through his earlier volumes, Ultimates and Existence, and now in Religion, philosophical theology considers first-order questions generally treated by religious traditions through philosophical methods while reflecting Neville's long engagement with philosophy, theology, and Eastern and Western religious traditions. In this capstone to the trilogy, Neville provides a theory of religion and presents a sacred worldview to guide religious participation. His philosophical (...) theory of value enlightens religions' approaches to ethics, spirituality, and religious institutional living and collaboration. With a detailed examination of plausibility conditions for sacred worldviews, the book concludes with an exploration of "religionless religion" for which institutions of religion are of penultimate value. Through the development of philosophical theology, Neville has built a unique, multidisciplinary, comparative, nonconfessional theological system, one that addresses concerns and provides tools for scientific and humanistic scholars of religion, postmodern thinkers, intellectuals from both secular and religious backgrounds, and those interested in the global state of religion today. (shrink)

My purpose in this paper is to examine a pitfall in empiricistic analysis which has not been widely discussed, perhaps because it lies implicit in what may seem a harmless facet of such analysis. The kind of analysis I have in mind is analysis of any variety which seeks to reduce understanding of any object, concept event, institution, or whatever, and its appropriate properties, to understanding of discrete elements and their properties out of which the analytically reduced can be constructed. (...) Let us call the entity analysed into elements the molar object, and restrict elements hereafter to some set of discrete elements of some molar object which have been obtained by an analysis of the kind to be discussed. What I will have to say will apply most directly to the reductionist analyses of an older logical empiricism, but I hope to make it clear that more recent linguistic analyses encounter the same difficulty. (shrink)

Focusing on Hans Kelsen's concept of the 'ought', the main problem is whether the 'ought' qua obligation or the 'ought' qua empowerment or competence serves as his fundamental normative concept. Stanley L Paulson has adduced strong textual arguments for the thesis that the fundamental role played by empowerment represented Kelsen's opinion ever since the late 1930s. But to accept the thesis of the fundamental character of empowerment as an interpretive thesis is not, eo ipso , to accept it as a (...) norm-theoretic thesis. In light of this background, I take up three arguments for conceiving the modality of obligation as being at least as fundamental: the chain argument, the argument from unlawfulness, and the argument from overload. This leads to the conclusion that Kelsen's 'ought' would be incomplete if it did not comprise obligation as a modality that is at least as fundamental as the modality of empowerment or competence. (shrink)

I propose to elucidate and enlarge upon Professor Janusz Kuczyński’s writings on universalism via modifying the word “humanism” by adding the prefix “post” to enlarge the concept of humanism to include all present and future sentient and non-sentient life and by emphasizing the ethical thread that is the guidepost for dialogue in general and intercultural dialogue in particular. If one is to conduct a genuine dialogue, no relevant points of view should be excluded and so universalism is a necessary condition (...) for genuine dialogue that seeks the truth, and not the better of the other in argument. Indeed, this affords us a clue to Kuczyński’s subtitle of his work, Dialogue and Universalism as a New Way of Thinking. If one thinks of thinking as a search for truth, then genuine dialogue or in sensu stricto, polylogue is, to augment Kuczyński’s notion of dialogue, the only way of thinking. Debate or eristic is not thinking. It is not a search for truth. It is an attempt to defeat the other in argument. If one is to discover the truth, then that truth must be universal. (shrink)

This chapter offers a description of what all classical and contemporary pragmatists have in common and in virtue of which we call them pragmatists. It also describes the ways in which classical and contemporary pragmatists differ on important epistemological issues, such as knowledge and truth. After then examining and rejecting longstanding criticisms of pragmatism, this chapter compares pragmatists on the questions of atheism, theism, and the status of religious sentiment without belief in the personal God of the omni‐predicates. Peirce offered (...) an argument (he called it a Neglected Argument) for belief in God. William James felt strongly that religious belief was well worth taking seriously as a positive moral force in the world, but in the end he was quite reluctant to accept the personal God of the omni‐predicates. Unlike Bertrand Russell, however, he did not believe that all religion was harmful and basically irrational. Dewey was a hard‐core materialist and hence an unabashed atheist. In the end, it seems fair to say that with regard to the existence of the traditional personal God of the omni‐predicates, there is no uniquely clear and generally accepted position among pragmatists in general. (shrink)