Philosophers have turned their attention in recent years to many previously unmined topics, among them love and friendship. In this collection of new essays in philosophical and moral psychology, philosophers turn their analytic tools to a topic perhaps most resistant to reasoned analysis: erotic love. Also included is one previously published paper by Martha Nussbaum.Among the problems discussed are the role that qualities of the beloved play in love, the so-called union theory of love, intentionality and autonomy in love, and (...) traditional issues surrounding jealousy and morality. (shrink)

THE OBJECTIVITY OF REALITY Reality and Mind We cannot talk or think about reality without talking or thinking about it. This is a truism which seems almost ...

In this important new work, Professor Trigg deals with the question of the rational foundations of science.

Among other interesting proposals, Juan Comesaña’s _Being Rational and Being Right_ makes a challenging case that one’s evidence can include falsehoods. I explore some ways in which we might have to rethink the roles that evidence can play in inquiry if we accept this claim. It turns out that Comesaña’s position lends itself to the conclusion that while false evidence is possible and not even terribly uncommon, I can be rationally sure that I don’t currently have any and perhaps also (...) that I won’t get any, and (absent certain evidence to the contrary) you are not afflicted with any either. This conclusion might seem too good to be true. I finish by raising a puzzle about one of the main motivations for Comesaña’s view. (shrink)

Health professionals do not always have the luxury of making “right” choices. This article introduces the “devil's choice” as a metaphor to describe medical choices that arise in circumstances where all the available options are both unwanted and perverse. Using the devil's choice, the paper criticizes the principle of double effect and provides a re-interpretation of the conventional legal and ethical account of symptom relief in palliative care.

Neither secular moral theory nor religious ethics have had much place for persons in need of constant physical help and cognitive support, nor for those who provide care for them. Writing as the father of a fourteen-year-old daughter with multiple disabilities, I will explore some of moral issues that arise here, both from the point of view of the disabled child and from that of the child's caretaker(s).

Available from UMI in association with The British Library. Requires signed TDF. ;The thesis consists in the development and application of an ideal utilitarian moral theory. ;In chapter one, classical Mental State and modern Desire theories of prudential value are rejected. In chapter two, perfectionism is rejected and an alternative ideal utilitarian Objective List theory is set out. In chapter three, it is argued that prudential rationality requires maximization and temporal neutrality. The aggregation and incommensurability of values is discussed. In (...) chapter four, it is argued that value alone gives rise to grounding reasons for action; the only values are prudential values; we are required to be personally as well as temporally neutral; moral rationality is maximizing. A problem arising when a certain form of incommensurability is combined with the notion of maximizing expected utility is examined. In chapter five, an intrapersonally indirect form of moral theory is defended. ;In the second, practical part of the thesis, the theory developed in the first part is applied to two moral problems: vegetarianism and future generations. In chapter six, the conclusion is that utilitarianism requires us to eat non-intensively-reared meat and to abstain from intensively reared meat. In chapter seven, population problems arising from Derek Parfit's work are considered in the light of the theory. (shrink)

We study game-theoretic models of human evolution to analyze fundamentals of human nature. Rival-claimants games represent common situations in which animals can avoid conflict over valuable resources by mutually recognizing asymmetric claiming rights. Unlike social-dilemma games, rival-claimants games have multiple equilibria which create a rational role for communication, and so they may be good models for the role of language in human evolution. Many social animals avoid conflict by dominance rankings, but intelligence and language allow mutual recognition of more complex (...) norms for determining political rank or economic ownership. Sophisticated forms of economic ownership could become more advantageous when bipedalism allowed adaptation of hands for manufacturing useful objects. Cultural norms for claiming rights could develop and persist across generations in communities where the young have an innate interest in learning from their elders about when one can appropriately claim desirable objects. Then competition across communities would favor cultures where claiming rights are earned by prosocial behavior, such as contributions to public goods. With the development of larger societies in which many local communities share a common culture, individuals would prefer to interact with strangers who identifiably share this culture, because shared cultural principles reduce risks of conflict in rival-claimants games. (shrink)

Evidence from optic ataxic patients with bilateral lesions to the superior parietal lobes does not support the view that there are separate planning and control mechanisms located in the IPL and SPL respectively. The aberrant reaches of patients with bilateral SPL damage towards extrafoveal targets seem to suggest a deficit in the selection of appropriate motor programmes rather than a deficit restricted to on-line control.

Does economics hold the key to everything or does the recent financial crisis show that it has failed? This book provides an assessment of modern economics that cuts through the confusion and controversy on this question. Case studies of the creation of new markets, the Russian transition to capitalism, globalization, and money and finance establish that economics has been very successful where problems have been well defined and where the world can be changed to fit the theory, but that it (...) has been less successful in tackling bigger problems. The book then offers a historical perspective on how economists have, since the Second World War, tried to make their subject scientific. It explores the evolving relationship between science and ideology and investigates the place of heterodoxy and dissent within the discipline. (shrink)

In this volume, representatives of different cultures and with alternative conceptions of human realization explore themes at the intersection of a changing ...

In the second edition of this groundbreaking text in non-Western philosophy, sixteen experts introduce some of the great philosophical traditions in the world. The essays unveil exciting, sophisticated philosophical traditions that are too often neglected in the western world. The contributors include the leading scholars in their fields, but they write for students coming to these concepts for the first time. Building on revisions and updates to the original, this new edition also considers three philosophical traditions for the first time—Jewish, (...) Buddhist, and South Pacific philosophy. (shrink)

In his own time, Lao Sze-Kwang formulated his own intra-cultural approach to the philosophy of culture that begins from the interdependence and organic nature of our cultural experience. In this essay, I address three questions: Why did Lao abandon his early reliance on the Hegelian model of philosophy of culture and formulate his own “two- structured” theory? Again, given Lao’s profound commitment and contribution to Chinese philosophy and its future directions, why is it not proper to describe him as a (...) “Chinese philosopher?” And why is the much accomplished Lao Sze- Kwang not installed in the CUHK pantheon as yet one more of the great “New Confucian” philosophers (xinruxuejia 新儒學家) to be associated with this institution? (shrink)

Sri Lanka completed eloquent pull Dage described the love of wisdom is a holistic, practical way of life, which of course requires an abstract, theoretical science of meditation, more importantly, it also contains many religious practices is legal, such as flexible do not rot the soul, bitter conduct regular ring legal, social and political reform program, sustained ethics reflection, body control, dietary rules and taboos. However, this Pythagorean philosophy as a better life to all the light and fade away In (...) order to view at any time. The original philosophy of travel to another utterly abnormal interest in the pilgrimage of the way, that is abstract, a clear knowledge and commitment of this knowledge by the certainty of pursuit. "Knowledge" and "real management" into the vocabulary of philosophy In order systems, "smart" In order to become a college corridor in the West has been seriously neglected under the words. With the flow of time driving on the theory and psychiatric abstract admiration, which means practical wisdom, rhetoric and aesthetics into a whole都In order to two yuan regardless. Philosophy - the "love of wisdom" - in all intent and purposes都becomes In order to philo-episteme-"love of knowledge certainty." Started with the ancient Chinese culture, hope臘different. It is rooted in Confucianism, "the next school on up," the admonition of Chinese philosophy from the initial thinking on the road from the daily behavior persist in the pursuit of wisdom, relationships conducted by the "self" as the meaning of things by the event source. Everyone from family, community, political relations, to obtain a unique perspective, they participate in the growth of sperm heart and minds of thinking, their family and community relationships to adjust to a clearer, more meaningful position. Personal self-cultivation increased by the universe meaning, and meaning of the universe has increased over the coming anti-In order for individuals to provide a self fertile soil. For the eloquent Pythagoras, the holistic way of life he described as philosophia-"the love of wisdom"-while entailing the contemplation of abstract, theoretical science, involved much more importantly religious practices based upon the immortality of the soul, ascetic observances, a program of social and political reform, ethical reflection, a physical regimen, and even dietary prescriptions and prohibitions. But this conception of philosophy as a holistic vision of the good life faded in time, and gave way to the search for apodictic knowledge and its promise of certainty. "Knowledge" and "truth" became the vocabulary of systematic philosophy, and "wisdom" was banished from conversation in the corridors of the Western academy. The worship of the theoretically and spiritually abstract meant that in the fullness of time practical wisdom , rhetoric, and the aesthetic were relegated to the down side of a prevailing dualism. The Chinese cultural narrative unfolded differently. Grounded in the Confucian exhortation-"Study what is near at hand and aspire to what is lofty the next school on the up"-the Chinese philosophical narrative has from earliest times sustained a commitment to the pursuit of wisdom by understanding personal cultivation as the ultimate source of an emergent cosmic meaning. It is the revolution currently taking place within the Western philosophical community as an attempt to reinstate wisdom that provides an opening and an invitation to take Chinese philosophy and culture more seriously. An internal critique continues to be waged within professional Western philosophy under the many banners of process philosophy, hermeneutics, post-modernism, neo-pragmatism, neo-Marxism, deconstructionism, feminist philosophy , and so on, that takes as a shared target what Robert Solomon has called "the transcendental pretense"-idealism, objectivism, logocentrism, essentialism, the master narrative, "the myth of the given"-the familiar reductionistic "isms" that have emerged as putatively novel choices as philosophers switch horses on the merry-go-round of systematic philosophy. In place of a Cartesian philosophical language that privileges the function of clear and distinct ideas in our quest for an objective certainty, vocabularies of process, change, and indeed productive vagueness have increasingly come into vogue. These recent developments in Anglo-European philosophy itself have begun to foreground interpretative vocabularies more relevant to the articulation of Chinese culture. In this essay, I will argue that the pragmatic theory of truth as expounded by William James and particularly John Dewey is an attempt to reauthorize "wisdom" as a philosophical goal in the Western philosophical narrative. This development opens a space for a conversation between Deweyan pragmatism and Confucianism on how best to achieve it. (shrink)

I am reluctant to add to the many definitionsof modernity, or to encourage the belief that definitions matter. Nevertheless, a changecameintothe worldwhenpeoplebegantodefinethemselves as modern—as in some way 'apart from'their predecessors, standing to them in some new and self-conscious relationship. And this couldserve as a definitionof modernity:as the conditionin which people provide definitions of modernity. For there is a great differencebetween living in history—which, for rational beings, is unavoidable—andlivingaccordingtoan idea ofhistory, and of one's own place within it.

. Prospects for uniting religion and science are brightened by recently changed views of consciousness and mind‐brain interaction. Mental, vital, and spiritual forces, long excluded and denounced by materialist philosophy, are reinstated in nonmystical form. A revised scientific cosmology emerges in which reductive materialist interpretations emphasizing causal control from below upward are replaced by revised concepts that emphasize the reciprocal control exerted by higher emergent forces from above downward. Scientific views of ourselves and the world and the kinds of values (...) upheld by scientific belief undergo basic transformations, making them more compatible with religious motivation and moral responsibility. (shrink)

When young children first begin to ask 'why?' they embark on a journey with no final destination. The need to make sense of the world as a whole is an ultimate curiosity that lies at the root of all human religions. It has, in many cultures, shaped and motivated a more down to earth scientific interest in the physical world, which could therefore be described as penultimate curiosity. These two manifestations of curiosity have a history of connection that goes back (...) deep into the human past. Tracing that history all the way from cave painting to quantum physics, this book sets out to explain the nature of the long entanglement between religion and science: the ultimate and the penultimate curiosity. (shrink)

There is a class of speech-acts employing expressions such as ‘can't, ‘must’, and ‘meant to’, which have a paradigm role in stating the rules that govern a practice. Elizabeth Anscombe called such expressions stopping (or forcing) modals. Although “You can't phi”, etc., are not implicit hypothetical imperatives, it nevertheless makes prima facie sense to ask of a given practice why we go in for it, what the point of it is. Various questions are discussed in connection with these facts, e.g. (...) What distinguishes a rule's applying to someone from its having force (for that person)? Where the practice at issue is a ‘language-game’, does the question “Why do we do this?” still makes sense? (shrink)

This collection of essays examines the philosophical and cultural aspects of technology. The issues range widely - from quantum technology to problems of technology and culture in a developing country and contributors approach the issues from a variety of perspectives. The volume includes case-studies, and also more theoretical pieces which consider the fundamental question of whether technology should be perceived as a force for liberation or enslavement. The volume aims to stimulate debate about the relation between technology and philosophy and (...) society in general, and to open a field of enquiry that has been relatively neglected. Written in an accessible style, the contributions are intended equally for philosophers exploring the novel problems arising in the twentieth and twenty-first centuries, but also for technologists interested in the philosophical implications of their work. (shrink)

In Death-Devoted Heart Roger Scruton argues that Tristan und Isolde has profound religious meaning. Blending philosophy, criticism and musicology, he shows the work is as relevant today as it was to Wagner's contemporaries. Scruton's analysis touches on the nature of tragedy, the significance of ritual sacrifice, and the meaning of redemption.

This paper grew out of a reaction to Elisabeth Selkirk's contribution to the Handbook of Phonology (Goldsmith 1996). Section 1.2 of that article is concerned with syntactic and semantic aspects of the placement of pitch accents in English. As will be seen in the data to be presented below, the constellation of pitch accents in an utterance is determined in part by properties of the preceding discourse, including the distinction between new and old information. This means for example, that a (...) phrase containing accent is appropriate in a different set of contexts than that same phrase unaccented. Since accents are assigned within words but the pragmatics can make reference to phrases, the following question arises. Given a word that is accented, which phrases count as containing accent as far as the pragmatics is concerned and which not? This question is known as the projection problem, though I have characterized it in slightly different terms than is normally done, for reasons to be made clear below. As Selkirk shows, projection is sensitive to argument structure and other syntactic notions (see Gussenhoven(1984), Rochement(1986), Schmerling(1976) and Selkirk 1984)). In Selkirk's system, a sentence can have one or more foci and these foci are marked with an F in the syntactic tree. Focussing a phrase leads to a certain kind of.. (shrink)

The doctrine of a ‘state of nature’ is at best a metaphor. Nevertheless it enables us to describe with vividness the distinction between those goods which might precede, and those which can only result from, the formation of society. I suspect that the goods which establish our well-being as rational creatures belong exclusively to the latter class, so that a rational creature is necessarily a zōon politikon.

‘We kunnen misschien aannemen dat religie bij maatschappelijk geweld betrokken is. Maar voor iedereen die de twintigste eeuw overziet, moet toch wel duidelijk zijn dat, als je de religie wegneeemt, het geweld doorgaans niet zal verdwijnen. En de twintigste eeuw is de eeuw van de wrok. Hoe anders kunnen de massamoorden van de communisten en de nazi’s, de gloeiende haat van Lenin en Hitler, de volkerenmoorden van Mao en Pol Pot worden verklaard?’.