An elementary embedding [Formula: see text] between two inner models of [Formula: see text] is cardinal preserving if [Formula: see text] and [Formula: see text] correctly compute the class of cardinals. We look at the case [Formula: see text] and show that there is no nontrivial cardinal preserving elementary embedding from [Formula: see text] into [Formula: see text], answering a question of Caicedo.

Journal of Mathematical Logic, Ahead of Print. An elementary embedding [math] between two inner models of [math] is cardinal preserving if [math] and [math] correctly compute the class of cardinals. We look at the case [math] and show that there is no nontrivial cardinal preserving elementary embedding from [math] into [math], answering a question of Caicedo.

In this paper, I offer a pluralistic framework for disagreement and I develop a strategy to account for the varieties of disagreement on the basis of the varieties of the truth across different domains of discourse. Truth-pluralism is thus sufficient for delivering pluralism about disagreement—that is, diaphonic pluralism.

Dieses essential widmet sich dem Werk des Philosophen Hans Jonas und zwar aus dem Blickwinkel der Entwicklung seines Denkens. Die frühen Studien über die spätantike Gnosis bilden den Ausgangspunkt. Hier stößt Jonas auf ein Thema, das er in seinem gesamten späteren Werk kritisch diskutiert, nämlich das des weltfeindlichen Dualismus. In den ab den 1940er-Jahren entworfenen Studien zu einer philosophischen Biologie wird der Versuch unternommen, den Menschen in seiner leib-geistigen Verfasstheit bis hin zu seinen höchsten symbolischen Ausdrucksformen aus dem Prozess der (...) gesamten Evolution heraus zu deuten und damit implizit die Weltfeindlichkeit der Gnosis zu widerlegen. In seiner Ethik der Verantwortung, die er in dem 1979 veröffentlichten berühmten Prinzip Verantwortung systematisch vorträgt, findet sich gleichsam die ethische Seite der Überwindung der Gnosis, nämlich, dass der Mensch Verantwortung für eine Welt zu übernehmen habe, in der auch zukünftige Generationen menschenwürdig leben können. In seinen letzten metaphysisch-theologischen Vermutungen dann wird die Problematik der Verantwortung mit Blick auf einen in der Schöpfung selber werdenden Gott hin thematisiert. (shrink)

Mit diesem Buch wird erstmals ein umfassendes und systematisches Referenzwerk zu Christian Wolff vorgelegt, das alle wichtigen Aspekte zu Leben und Werk des Philosophen behandelt. Das Handbuch ist von international renommierten Experten verfasst und behandelt neben der Biographie und der philosophiegeschichtlichen Rolle Wolffs sowohl sein philosophisches als auch sein naturwissenschaftlich-mathematisches Werk.

_Rawls: An Introduction_ is a uniquely comprehensive introduction to the work of the American philosopher John Rawls, who transformed contemporary political philosophy. In the 1950s and 1960s, political philosophy seemed to have reached a dead end characterized by a loose predominance of utilitarian theses. Rawls’s conception of liberalism placed civil liberties and social justice at its core, and his extraordinary influence has only been confirmed by the extent of the criticism he has provoked. The book is divided into three parts (...) which correspond to Rawls’s three major books. The first concentrates on _A Theory of Justice_ and examines the way in which Rawls’s general vision of social justice is presented. Maffettone also includes here a discussion of some of the most important critiques of Rawls. The second part of the book highlights _Political Liberalism_, with a chapter dedicated to the “passage” from _Theory of Justice to Political Liberalism_. Finally, the third part provides a discussion of _The Law of Peoples_. This work is acomprehensive examination of these three major texts by a renowned Rawls scholar and will appeal to all philosophers and social scientists for whom it is essential to understand the key theories of this most influential of political philosophers. (shrink)

Starting with the assumption that liberalism is under attack both from political and from philosophical alternatives, this paper is limited to a discussion of one family of critical arguments toward liberalism, namely the arguments that stress the importance of process as contrasted with substance. According to these arguments philosophical and political liberalism is based on substantive principles of justice, whereas a proper democratic theory should be founded on more procedural theories of justice. Such criticism ranges from democratic deliberative approaches to (...) republican theories of politics. I examine some of these critiques of liberalism - from Habermas to Cohen, Gutmann and Thompson, from Pettit to Sunstein and Michelman - and conclude that all of them arrive at a final impasse: either they smuggle into their critiques substantive parts of liberalism or their theories do not match our philosophical and political needs. That is why I maintain that sometimes the therapy (namely democratic deliberation and republicanism) can be worse than the disease (namely liberalism). Key Words: deliberative democracy • justification • legitimation • liberalism • political philosophy • republicanism. (shrink)

This polemical work presents to the English-speaking world one of the most original philosophical thinkers to have emerged within post-war Europe. Sebastiano Timpanaro is an Italian classical philologist by training, an author of scholarly studies on the nineteenth-century poet Leopardi, and a Marxist by conviction. With great force and wit, On Materialism sets itself against what it sees as the virtually universal tendency within western Marxism since the war, to dissociate historical materialism from biological or physical materialism. Whereas the (...) philosophical legacy of the later Engels has been decried by most prominent Marxists since the 1920s, Timpanaro eloquently defends its essential purpose and relevance, by unfashionably re-emphasising the permanent weight of nature within history. In doing so, he returns to the heritage of Lucretius and Leopardi, and argues for a more consistent materialism that is at once more pessimistic and more hedonistic than any other contemporary version of Marxism. Timpanaro emphasises the insuperable limits of frailty and mortality as unalterable conditions of society whose transformation is the goal of revolutionary socialism. Timpanaro vigorously attacks what he regards as the widespread entente between a diluted Marxism and a fashionable idealism in the west, whether in the form of an “existentialist” or a “structuralist” union of the two. The aversion of the former to the work of Darwin and Engels receives a spirited refutation, no less than the indulgence of the latter towards the work of Saussure or Levi-Strauss. A special introduction written for this English edition deals with the phenomenon of the recent revival of “vulgar materialism” in the Anglo-Saxon world, in the fields of psychology and anthropology, and its relationship to racism. On Materialism will be one of the central focuses of cultural and intellectual controversy within and beyond Marxism in the next decade. (shrink)

In Plat. Prot. 349d2-351b2, first Socrates leads Protagoras to acknowledge that wisdom and courage are the same thing, then Protagoras accuses him of having put in his mouth words that he never said. Starting from a new reconstruction of the logic of Socrates’ demonstration, I will show how this is more complex, sophistic, and corresponding to Protagoras’ accusation than what is usually believed.

In this paper I argue against John MacFarlane’s radical relativist semantics. By developing an argument of Ross & Schroeder I claim that belief in this relativist theory is incompatible with being a rational agent that acts in accordance with the norms of assertion and retraction. My conclusion is therefore that MacFarlane's semantics is committed to postulating that competent speakers are ignorant of the very theory that provides a – putative – correct account of their linguistic behaviour.

This paper will attempt to reconstruct two Kantian approaches to the notion of 'respect': 1. respect in relation to the concept of law as well as respect for the law; 2. respect for the person. This reconstruction will be followed by an analysis of the significance of this twofold approach. The author will try to show that, in the end, it is through respect for the person that the necessity of, and hence respect for, the law is established. In other (...) words, the meaning of the law is the person. (shrink)

What is freedom? Can we measure it? Does it affect policy? This book develops an original measure of freedom called 'Autonomy Freedom', consistent with J. S. Mill's view of autonomy, and applies it to issues in policy and political design. The work pursues three aims. First, it extends classical liberalism beyond exclusive reliance on negative freedom so as to take autonomous behavior explicitly into account. Second, it grounds on firm conceptual foundations a new standard in the measurement of freedom that (...) can be fruitfully coupled with existing gauges. Third, it shows empirically that individual preferences for redistribution and cross-country differences in welfare spending in Organisation for Economic Co-operation and Development countries are driven by the degree of 'autonomy freedom' that individuals enjoy. By means of an interdisciplinary approach and a sophisticated econometric methodology, the book takes an explicit stand in defense of freedom and sets the basis for a liberalism based upon people's actions and institutions. (shrink)

Post-colonial theories present narratives of discontent based on resentment toward colonial exploitation and cultural hegemony. The substance matter of post-colonial narratives (their first-order argument) is sound. Post-colonial theories often rely on a post-modern philosophical argumentative structure (their second-order argument). The second-order argument is not able to support the first-order argument. In particular, the nihilist consequences of post-modernism make impossible the construction of a (post-colonial) discourse through which the discontent is transformed in a basis for a reasonable political action. The lack (...) of such a discourse is a source of intellectual despair and predisposes to political fragmentation. Moreover, protest without arguments often coincides with violence. Within a liberal view of justice it is possible to represent post-colonialism as a critical stance. (shrink)

This book is about the relationship between different concepts of freedom and happiness. The book's authors distinguish three concepts for which an empirical measure exists: opportunity to choose, capability to choose, and autonomy to choose. They also provide a comprehensive account of the relationship between freedom and well-being by comparing channels through which freedoms affect quality of life. The book also explores whether the different conceptions of freedom complement or replace each other in the determination of the level of well-being. (...) In so doing, the authors make freedoms a tool for policy making and are able to say which conception is the most effective for well-being, as circumstances change. The results have implications for a justification of a free society: maximizing freedoms is good for its favorable consequences upon individual well-being, a fundamental value for the judgment of human advantage. (shrink)

Most eighteenth- and nineteenth-century portrait paintings have eyes staring outward at the beholder. A minority of these eyes have slightly elevated pupils in comparison to the iris. These off-centre pupils are not the norm, but they occur regularly in works by skilful European portrait painters in the eighteenth and nineteenth centuries. This article takes a closer look at selected portrait paintings by Danish artists Jens Juel and Constantin Hansen and argues that the discrepancy between the pupils and the rest of (...) the paintings creates an illusion of movement or presence when looking the paintings in the eye. The discrepancy creates an aesthetic effect corresponding with Merleau-Ponty’s concept of internal discordance. According to Merleau-Ponty, visual art can create the illusion of movement by portraying its parts in different moments. These internal discordances make the painting “move” because the beholder unconsciously creates a fictive link between the parts thereby expanding time in space. The article combines presence theory (Jean-Luc Nancy and Hans Ulrich Gumbrecht), phenomenology (Merleau-Ponty) and art theory and perception theory (James Elkins, Dominic McIver Lopes and Michael Fried) in order to study the effects and possible reasons for creating pupils out of sync with the rest of the painting. (shrink)

The global justice debate has been raging for forty years. Not merely the terms and conditions, but, more deeply, the epistemic, existential and ethical grounds of the international relations of persons, states and institutions are being determined, debated and negotiated. Yet the debate remains essentially a parochial one, confined largely to Western intellectuals and institutional spaces. An Introduction to the field is therefore still urgently required, because it remains necessary to include more ‘global’ voices into this debate of worldwide reach (...) and significance. The book addresses this need in two closely related ways. In Part I, it introduces the main contours of the debate by reproducing three of the most fundamental and influential essays that have been composed on the topic — essays by Peter Singer, Thomas Pogge and Thomas Nagel. In Part II, it makes a decisive critical intervention in the main stream of the debate through exposing the participation deficit afflicting the theorization of global justice. This part begins with a well-known essay by Amartya Sen, who famously referred to the ‘parochialism’ of the global justice debate in making a break with the Rawlsian paradigm that has dominated the field until now. Finally, a series of lively essays newly composed for this volume reflect on the possibilities for deparochializing global justice opened up by Sen’s work in this area. The book will be useful for students of international relations, postcolonial studies, political theory, and social and political philosophy, as well as for those engaged in studies of globalization or global studies. (shrink)

The article aims at showing Salvatore Veca’s philosophical thought, from the classical figures of the beginnings of his reflection (in particular Kant and Marx), to his encounter with Rawls’ political philosophy and up to the recent developments. The author also emphasises the importance of Salvatore Veca as a philosopher tout court and public intellectual.

Disagreement plays an important role in several philosophical debates, with intuitions about ordinary or exotic cases of agreement and disagreement being invoked to support or undermine competing semantic, epistemological and metaphysical views. In this paper we discuss cases of interworld doxastic disagreement, that is to say, cases of doxastic disagreement supposedly obtaining between individuals inhabiting different possible worlds, in particular between an individual inhabiting the actual world and his/her counterpart in another possible world. We draw a distinction between propositional and (...) attitudinal disagreement, bring it to bear on the issue of the conditions of this kind of disagreement, and raise some metaphysical and epistemological worries about the claim that an individual inhabiting the actual world can disagree with an attitude or a speech act of his/her own counterpart, or of another individual, in a different possible world. (shrink)

In this chapter I develop a version of Evans’ challenge for MacFarlane’s assessment-sensitive relativism. The argument is meant to show that, contrary to MacFarlane’s intentions, the correctness of an assertion is a relative matter if the area of discourse has an assessment-sensitive semantics. Thus MacFarlane’s truth-relativism is an inherently unstable doctrine for it is unclear how we should behave in order to achieve the goal of an assertion.

Draʿ Abu El-Naga I: Eindrücke Grabkegel als Elemente thebanischer Grabarchitektur. By Elisabeth Kruck. Deutsches Archäologisches Institut, Abteilung Kairo, Archäologische Veröffentlichungen, vol. 124. Wiesbaden: Harrassowitz Verlag, 2012. Pp. 167, 10 plates. €98.

This study explores the relevance which the adoption of children has gained in the German and in the English speaking theological ethical discourse and proposes that a combination of normative and hermeneutical factors will contribute to an ethical assessment of adoption. A core objective of the study is to implement openness as a Protestant value into the practice of adoption placement. It is argued that theories of enablement serve as a theoretical framework for an ethics of adoption.

In einem Entwurf zur Beantwortung der Preisfrage der Königlichen Akademie der Wissenschaften für das Jahr 1791 schreibt Immanuel Kant: „Durch die Kritik der reinen Vernunft ist hinreichend bewiesen, daß über die Gegenstände der Sinne hinaus es schlechterdings kein theoretisches Erkenntniß … geben könne, und zwar aus dem einfachen Grunde, weil allen Begriffen irgend eine Anschauung, dadurch ihnen objektive Realität verschafft wird, muß untergelegt werden können, alle unsre Anschauung aber sinnlich ist.“.

Von Meroe bis Indien: Fremdvölkerlisten und nubische Gabenträger in den griechisch-römischen Tempeln. By Holger Kockelmann and Alexa Rickert. Studien zur spätägyptischen Religion, vol. 12. Wiesbaden: Harrassowitz Verlag, 2015. Pp. x + 357, 6 pls. €128.

The focus of the article is the notion of normativity in logic and politics and their possible intersections. The twentieth-century divide between the analytical and the continental idea of logic is explored, by noting that they both – with significant differences – can be seen as proposing a ‘bottom-up normativity’, which may have immediate political effects. Logical normativity postulates universality, and a connection between reality and reason able to orient actions universalistically. For a bottom-up conception (as specifically advanced by Deleuze’s (...) logic of sense), the universalistic approach does not descend from above on an elusive reality but is a self-organization of multiple processes occurring in a horizon which is typically affected by political facts and choices. (shrink)

According to deontic justice theory, individuals often feel principled moral obligations to uphold norms of justice. That is, standards of justice can be valued for their own sake, even apart from serving self-interested goals. While a growing body of evidence in business ethics supports the notion of deontic justice, skepticism remains. This hesitation results, at least in part, from the absence of a coherent framework for explaining how individuals produce and experience deontic justice. To address this need, we argue that (...) a compelling, yet still missing, step is to gain further understanding into the underlying neural and psychological mechanisms of deontic justice. Here, we advance a theoretical model that disentangles three key processes of deontic justice: The use of justice rules to assess events, cognitive empathy, and affective empathy. Together with reviewing neural systems supporting these processes, broader implications of our model for business ethics scholarship are discussed. (shrink)

Describing the will and the extent of its causal power over human actions, Joseph Priestley famously compared the mind to a stone, as both are subject to deterministic laws: “Though an inclination...