This paper addresses the extent to which both Julian Barbour‘s Machian formulation of general relativity and his interpretation of canonical quantum gravity can be called timeless. We differentiate two types of timelessness in Barbour‘s (1994a, 1994b and 1999c). We argue that Barbour‘s metaphysical contention that ours is a timeless world is crucially lacking an account of the essential features of time—an account of what features our world would need to have if it were to count as being one in which (...) there is time. We attempt to provide such an account through considerations of both the representation of time in physical theory and in orthodox metaphysical analyses. We subsequently argue that Barbour‘s claim of timelessness is dubious with respect to his Machian formulation of general relativity but warranted with respect to his interpretation of canonical quantum gravity. We conclude by discussing the extent to which we should be concerned by the implications of Barbour‘s view. (shrink)

In the U.S.A., advocates of academic freedom—the ability to pursue research unencumbered by government controls—have long found sparring partners in government officials who regulate technology trade. From concern over classified research in the 1950s, to the expansion of export controls to cover trade in information in the 1970s, to current debates over emerging technologies and global innovation, the academic community and the government have each sought opportunities to demarcate the sphere of their respective authority and autonomy and assert themselves in (...) that sphere. In this paper, we explore these opportunities, showing how the Social Contract for Science set the terms for the debate, and how the controversy turned to the proper interpretation of this compact. In particular, we analyze how the 1985 presidential directive excluding fundamental research from export controls created a boundary object that successfully demarcated science and the state, but only for a Cold War world that would soon come to an end. Significant changes have occurred since then in the governance structures of science and in the technical and political environment within which both universities and the state sit. Even though there have been significant and persistent calls for reassessing the Cold War demarcation, a new institutionalization of how to balance the concerns of national security and academic freedom is still only in its nascent stages. We explore the value of moving from a boundary object to a boundary organization, as represented in a proposed new governance body, the Science and Security Commission. (shrink)

In their reply to my recent paper on Munchausen's syndrome by proxy, Professor Southall and Dr. Samuels concede that some things may be learned from my observations. They do not attend to the main argument of the paper, however, that the proportion of research interest in their use of covert video surveillance merits consideration of the research protocol by an independent research ethics committee. It will not do simply to assert that the use of this technology for the purposes outlined (...) in their accounts is not research. I formulated arguments based on facts divulged in those published accounts for regarding their work as containing a considerable proportion of research activity. Unfortunately their reply did not address these arguments. Until such points are adequately answered the protection of patients calls for satisfactory judgments to be made on certain important issues which any research ethics committee would be obliged to consider in an evaluation of their activities. I suggest that some of these features will create more difficulties for approval of such a protocol than others. (shrink)

ISSUES IN THE PHILOSOPHY OF LANGUAGE edited by Alfred M. MacKay and Daniel D. Merrill. (Oberlin Colloquium, 1972.) Yale U.P., 1976. xiv+161 pp. £7.50.TRUTH AND MEANING: Essays in Semantics, edited by Gareth Evans and John McDowell. Clarendon Press: O.U.P., 1976. xxiii+420 pp. £11.50.

This volume, a lightly-edited version of Professor Samuel Scolnicov’s 1974 Ph.D. thesis, is a fitting tribute to his impressive career. It will perhaps be most useful for those interested in better understanding Scolnicov’s work and his views on Plato as a whole, not least for the comprehensive list of his publications that requires a full twelve pages of print. Scholars with an interest in Plato’s method of hypothesis will also find some useful remarks on key passages in the Meno, (...) Phaedo, and Republic as well as on Greek mathematical analysis.Illuminating other aspects of Scolnicov’s work is clearly part of the intention behind enabling broader access to this study. As Harold Tarrant notes in his introduction... (shrink)

This article responds to Samuel Knafo and Benno Teschke’s recent critique of Political Marxism and their proposal for an alternative, ‘radical agency-centred’ historicism. While sympathetic to the critiques raised by the authors, I am less convinced by the conclusions they reach. Rather than abandon Political Marxism altogether, I argue that there remains much of value in the tradition. Through an analysis of the differential path of capitalist development in settler-colonial Canada, I suggest that bringing the methodological insights of Uneven (...) and Combined Development to bear on the theoretical material of Political Marxism can alleviate the problems identified by the authors. (shrink)

The central role played by Darwin's analogy between selection under domestication and that under nature has been adequately appreciated, but I have indicated how important the domesticated organisms also were to other elements of Darwin's theory of evolution-his recognition of “the constant principle of change,” for instance, of the imperfection of adaptation, and of the extent of variation in nature. The further development of his theory and its presentation to the public likewise hinged on frequent reference to domesticates.We have seen (...) that Darwin's reliance on the analogy between domesticated varieties and wild species was a bold and original step, in light of contemporary views on the nature of domesticates. However, as Darwin undoubtedly foresaw, his reliance on the analogy created difficulties as well as solving problems, and these began with his Malthusian codiscoverer of the principle of natural selection, Alfred Russel Wallace. Wallace's paper “On the Tendency of Varieties to Depart Indefinitely from the Original Type,” presented to the Linnean Scoiety along with the first public unveiling of Darwin's theory, states: We see, then, that no inferences as to varieties in a state of nature can be deduced from the observation of those occurring among domestic animals. The two are so much opposed to each other in every circumstance of their existence, that what applies to the one is almost sure not to apply to the other. Domestic animals are abnormal, irregular, artificial; they are subject to varieties which never occur and never can occur in a state of nature.62Much has been made of the similarity of views of Darwin and Wallace, but this quotation surely reveals how utterly different their views were on what to Darwin was an important matter. Several critics of the Origin saw Darwin's reliance on the domesticates as his Achilles heel. As Young has pointed out, Samuel Wilberforce included the following passage in his attack on the Origin: Nor must we pass over unnoticed the transference of the argument from the domesticated to the untamed animals. Assuming that man as the selector can do much in a limited time, Mr. Darwin argues that Nature, a more powerful, a more continuous power, working over vastly extended ranges of time, can do more. But why should Nature, so uniform and persistent in all her operations, tend in this instance to change? Why should she become a selector of varieties?63Another critic, Fleeming Jenkin, found the analogy a weakness in Darwin's theory because of the limited extent of variation in any one direction in domestic animals and plants.64 We have already seen that Darwin had confided a similar view to his notebook thirty years earlier, but changed his mind as a result of his profound study of domesticates. De Beer's reference to “an English country gentleman's knowledge of domestic plants and animals and their breeding”65 fails totally to recognize the originality and depth of Darwin's knowledge of domesticates.Why did Darwin, against the currents of his time, rely so heavily on mankind's experience with domesticated organisms to shape his theory about species in nature? On reason is that only with domesticates was an approach that came close to experimental verification possible. Darwin fully realized the inadequacies of the experiment, as is emphasized by his repeated contrasting of selection under nature and selection by man. Yet the extensive experience and data of plant and animal breeders offered the only reliable base against which Darwin could continually challenge his views. As he wrote in the introduction to Variation, with domestication, “man ... may be said to have been trying an experiment on a gigantic scale.”66 Given Darwin's high opinion of the quantitative work of Malthus and Quetelet (as emphasized by Schweber),67 and his unremitting efforts to secure data by which to test his theories, it was inevitable that he should attach high significance to domesticated varieties. John Tyndall, in his Belfast address of 1874, said: “The strength of the doctrine of Evolution consists, not in experimental demonstration (for the subject is hardly accessible to this mode of proof), but in its general harmony with scientific thought.”68 Darwin would have agreed with the latter thought, but I think he would have challenged the preceding one on the grounds that long experience with domesticated varieties did provide an element of experimental demonstration. It gave him confidence in his theory, and he used his vast knowledge of artificial selection boldly and creatively. (shrink)

I argue that an icon in the immediate aftermath of the attacks on the World Trade Center, the “circle of candles” represents an alternative to Samuel Huntington’s “clash of civilization” thesis. But I also put forward a public policy that initially may seem to contradict this alternative: group or cultural rights, beyond, and even sometimes conflicting with, individual rights. Such rights at first blush appear to ensconce the same sort of walled-in, homogeneous and exclusionary cultural entities that Huntington’s thesis (...) implies I begin by stating Huntington’s thesis and the opposition to it that Amartya Sen has voiced in a recent book. I then provide a way of understanding the circle of candles that reinforces but also goes beyond the multi-identity type of multiculturalism that Sen places in opposition to Huntington’s warring monocultures. This understanding of the circle of candles, I will argue, shows how group or cultural rights, properly construed, can be incorporated into the type of hybrid society–what I call a “multivoiced body”– that constitutes a compelling alternative to the exclusionist responses to 9/11. My argument is reinforced by consideration of the current Zapatistas movement and their demands for group rights. (shrink)

A number of histories of circumcision have recently been written and in them the case of A. E. Housman, along with a number of others, has acquired a certain prominence. This paper will reconsider the existing evidence regarding Housman’s circumcision and the various interpretations of it in the secondary literature before going on to examine a number of overlooked sources. While this writing around Housman’s circumcision is not without positive results, it will be suggested via a consideration of Jacques Derrida’s (...) testimony regarding his own circumcision that the historian of sexuality needs also to contend with an inherent negativity and loss. The testimony provided by a recently uncovered poem on circumcision will prompt the suggestion that we should be wary of overemphasizing the individual example. In conclusion, the paper will argue that the problematic of Housman’s particular case has pertinence because in regard to individual experience we can only ever write around the history of circumcision. (shrink)

Though we are in broad agreement with much of Elqayam & Evans' (E&E's) position, we criticize two aspects of their argument. First, rejecting normativism is unlikely to yield the benefits that E&E seek. Second, their conception of rational norms is overly restrictive and, as a consequence, their arguments at most challenge a relatively restrictive version of normativism.

The medical profession contains five “spheres of morality”: clinical care, clinical research, scientific knowledge, population health, and the market. These distinct sets of normative commitments require physicians to act in different ways depending on the ends of the activity in question. For example, a physician-scientist emphasizes patients’ well-being in clinic, prioritizes the scientific method in lab, and seeks to maximize shareholder returns as a board member of a pharmaceutical firm. Physicians increasingly occupy multiple roles in healthcare and move between them (...) frequently, creating the possibility of conflict between the ethical obligations of their various roles. This paper examines the entire moral landscape of medicine through the lens of role morality. It develops a novel framework that helps physicians recognize how their moral commitments depend on the nature and context of the situation, clarifies ethical conflicts that physicians face, and concludes with ideas for resolving these conflicts. (shrink)

From the barbed, childish taunt on the school playground, to the eloquent sophistry of a lawyer prising open a legal loophole in a court of law, meaning arises each time we use language to communicate with one another. How we use language - to convey ideas, make requests, ask a favour, and express anger, love or dismay - is of the utmost importance; indeed, linguistic meaning can be a matter of life and death. In The Crucible of Language, Vyvyan (...) class='Hi'>Evans explains what we know, and what we do, when we communicate using language; he shows how linguistic meaning arises, where it comes from, and the way language enables us to convey the meanings that can move us to tears, bore us to death, or make us dizzy with delight. Meaning is, he argues, one of the final frontiers in the mapping of the human mind. (shrink)

Building on self-professed perspectival approaches to both scientific knowledge and causation, I explore the potentially radical suggestion that perspectivalism can be extended to account for a type of objectivity in science. Motivated by recent claims from quantum foundations that quantum mechanics must admit the possibility of observer-dependent facts, I develop the notion of ‘perspectival objectivity’, and suggest that an easier pill to swallow, philosophically speaking, than observer-dependency is perspective-dependency, allowing for a notion of observer-independence indexed to an agent perspective. Working (...) through the case studies of colour perception and causal perspectivalism, I identify two places within which I claim perspectival objectivity is already employed, and make the connection to quantum mechanics through Bohr’s philosophy of quantum theory. I contend that perspectival objectivity can ensure, despite the possibility of perspective-dependent scientific facts, the objectivity of scientific inquiry. (shrink)

For hundreds of years English people have claimed that fair play is at the core of their national identity. Jonathan Duke-Evans looks at the history of fair play in Britain from earliest times to the present, asking whether it is in fact a British, or alternatively an English, characteristic at all - and if so, whether fair play still matters today? In An English Tradition?, Jonathan Duke-Evans explores the origins of the idea of fair play, tracing it back (...) to the classical world and the Dark Ages, and finding its genesis deep within England's social structure. Charting its early development through both the tales of chivalry and the stories of popular legend, the book shows how fair play manifested itself in literature, the law, the Christian religion, and the family. It examines the way in which fair play was conceived during the ages of slavery and empire, and it proposes a new account of the birth of modern sport in the encounter between age-old popular games and the Victorian cult of amateurism. Taking in the Scottish, Irish, and Welsh manifestations of fair play, Duke-Evans offers contrasts and comparisons from cultures all around the world, and suggests new perspectives on the relevance of fair play in the twenty-first century. (shrink)

Jean-Baptiste Say is largely forgotten in modern economics; if he is remembered and studied, it is for Say’s Law, which was misinterpreted by John Maynard Keynes, and ended up providing the basis for the General Theory. In this chapter, we review Say’s Law and a more correct interpretation. We then use this to highlight the contributions of Say to modern macroeconomics, the microfoundations of macroeconomics, and entrepreneurship theory. Say was an influential French thinker – modern classical liberalism owes much to (...) him, and would be enriched by a rediscovery of his writings. (shrink)

In this paper, we highlight some problems for accounts of disability and enhancement that have not been sufficiently addressed in the literature. The reason, we contend, is that contemporary debates that seek to define, characterise or explain the normative valence of disability and enhancement do not pay sufficient attention to a wide range of cases, and the transition between one state and another. In section one, we provide seven cases that might count as disability or enhancement. We explain why each (...) case might count, and on what basis, and why it is been neglected. Each case is explained as a transition in what we call capacity space. We then argue that no definition of disability or enhancement addresses all of these cases, except for strict welfarist accounts of disability that do not rely on a depiction of any particular capacity. We argue further, however, that this is a serious deficiency of welfarist conceptions of disability. We then address objections to our account. (shrink)

Discussions of moral weakness in recent and even not so recent ethics have generally neglected large areas of the moral life. In some cases, it may be argued, such neglect has been accidental in that the philosopher or philosophers concerned have set out to examine problems thrown up by a class or classes of actions without purporting to present an exhaustive account of moral weakness. In other cases such neglect is pernicious in that if not designed to protect a certain (...) philosophical position it has by the doctrinaire delimitation of the range of examples considered had precisely that effect. This delimitation has often arisen out of unexamined presuppositions as to the nature of moral weakness. They are embodied in the following general framework suggested as an account not of some cases of weakness but of all cases: In a case of weakness a man does something that he knows or believes he should not do, or fails to do something that he knows or believes he should do, when the occasion and the opportunity for acting or refraining is present, and when it is in his power, in some significant sense, to act in accordance with his knowledge or belief. (shrink)

In this article, I explore how the ideas of French philosopher Emmanuel Levinas offer insights into a debate often held today in the field of corporate governance, concerning the relative merits of statutory and voluntary approaches to the regulation of business. The philosophical position outlined by Levinas questions whether any rule-based systematisation of ethical responsibility, either statutory or voluntary, can ever equate to a genuine responsibility for the other person. I reflect on how various authors have adapted Levinas’s philosophy to (...) form a critique of bureaucracy and rule following in business, and the lack of ethical authenticity in corporate codes. However, this article also considers the question of whether a theoretical separation can be made between an ethical responsibility based on sensibility (as is suggested by Levinas) and a rational conceptualisation of how one is required to act. Considering the difficulty of disentangling these notions of ethics, I return to the problem of corporate governance and suggest an approach to stakeholder conflict based on mediation and dialogue, which rules out neither principles of conduct nor an openness of responsibility to the Other. (shrink)

Identifies, analyzes and critiques the philosophy's conceptual structure and theoretical groundwork.

Horse racing has begun to enter an economic decline in many countries, notably represented by a decline in revenues in betting volumes. A number of reasons may be attributed to this: the success of...

There is an unspoken distinction in ethical criteria in bioethics. On the one hand, there are criteria that can be used with discretion and judgment by an individual or small group of people like a...

The Oyapock River has been the border between France and Brazil since the Treaty of Bern came to resolve a centuries-old dispute between the two states. Only populated by indigenous communities and a few adventurers, the two banks of the river are untouched by any lasting colonial and national settlement before the second half of the 19th century. Penal colonization is the formula adopted by the two states to fill the "void" of a border to be formalized. The criminal models (...) circulate and are reinterpreted by participating with great intensity in the making of the territory. (shrink)

This text, which is part of a project, ‘Toward a Politics and Poetics of Singularity’, explores the implications of a phrase used more or less simultaneously, although independently, by Walter Benjamin and Sigmund Freud, ‘the single trait’. In his 1962 lectures on the problem of identification, Jacques Lacan focused on this phrase in Freud in order to exemplify the difference between the subject and the signifier. The use of the phrase by Benjamin in his essay on ‘Destiny and Character’ inflects (...) the discussion toward questions of ‘comedy’ and ‘tragedy’, and thereby links the singularity of the signifying process to literary and theatrical forms. (shrink)