This long-awaited translation of Das literarische Kunstwerk makes available for the first time in English Roman Ingarden's influential study. Though it is inter-disciplinary in scope, situated as it is on the borderlines of ontology and logic, philosophy of literature and theory of language, Ingarden's work has a deliberately narrow focus: the literary work, its structure and mode of existence. The Literary Work of Art establishes the groundwork for a philosophy of literature, i.e., an ontology in terms of which the basic (...) general structure of all literary works can be determined. This "essential anatomy" makes basic tools and concepts available for rigorous and subtle aesthetic analysis. (shrink)

This collection brings together many of the most influential criticisms of Kantian philosophy, from his own time to the present day. Volume I is historical, including Kant criticism from Schiller to Buchdahl. It contains some previously untranslated material. Volumes II, III and IV include recent essays on Kant, covering the major aspects of his work. Volume II looks at the Critique of Pure Reason, Volume III at Kant's moral and political philosophy, and Volume IV at the Critique of Judgement and (...) the relation of the third Critique to the other two. The volumes will be of great value to anyone with a serious interest in Kant's philosophy. (shrink)

There is considerable confusion regarding the ethical appropriateness of using incentives in research with human subjects. Previous work on determining whether incentives are unethical considers them as a form of undue influence or coercive offer. We understand the ethical issue of undue influence as an issue, not of coercion, but of corruption of judgment. By doing so we find that, for the most part, the use of incentives to recruit and retain research subjects is innocuous. But there are some instances (...) where it is not. Specifically, incentives become problematic when conjoined with the following factors, singly or in combination with one another: where the subject is in a dependency relationship with the researcher, where the risks are particularly high, where the research is degrading, where the participant will only consent if the incentive is relatively large because the participant's aversion to the study is strong, and where the aversion is a principled one. The factors we have identified and the kinds of judgments they require differ substantially from those considered crucial in most previous discussions of the ethics of employing incentives in research with human subjects. (shrink)

In this major new work by one of the leading writers on Utopian Studies, Ruth Levitas argues that a prospective future of ecological and economic crises poses a challenge to the utopian imaginary, to conceive a better world and alternative future. Utopia as Method does not construe utopia as goal or blueprint, but as a holistic, reflexive method for developing what those possible futures might be. It begins by treating utopia as the quest for grace, through a hermeneutics that (...) recovers the utopian meaning in our culture, explored through colour and music. Moving from the existential to the social, it draws on H.G. Wells's claim that the creation of utopias is the distinctive and proper method of sociology, and on the tentative reappearance of utopia in contemporary social theory. It proposes a constructive method, the Imaginary Reconstitution of Society. This fusion of explicitly normative social theory and analytic critique rehabilitates utopia as an integral part of sociology, and offers a means of collective engagement in shaping a better tomorrow."--Publisher's description. (shrink)

Illustrations: 31 Figures Description: The present work is a masterful compilation which, from its nature and scope, and from the method followed in its preparation, exhibits that it is not merely a dictionary, but it is in fact more than that. Arranged alphabetically, this dictionary has been conceived on a large scale and written by a deft hand. The work is divided into two volumes. Volume I deals with India and the Middle East and contains 2250 titles, and volume II (...) deals with China and Japan and has 1500 titles, and together they cover the vast field of Oriental philosophy, encompassing all human experiences and disciplines. Captured in the pages of this monumental work are the lives of the prophets, social and religious reformers, Asian philosophies and spiritual disciplines of the living faiths of the east. The dictionary is destined to be welcomed as an exhaustive work on comparative religion also, inasmuch as it covers the whole ground of Oriental philosophy and its tangents. The entire volume is a combination of scholarly knowledge and spiritual awareness; their importance therefore is both to scholars and seekers of truth. There is perhaps no other work on record that accomplishes both ends-the propounding of the custom of the peoples of the Orient and an insight into their spiritual ideals both ancient and modern. All in all, the Dictionary of Oriental Philosophy may be judges to have been written by a hand of master dialectician with perception and exactitude. (shrink)

Readers of this book are sure to view the ethics of incentives in a new light.

For Sartre, shame is not an ethical but an ontological experience. With this in mind, the article examines the philosophical connection between shame and ambiguity through analysis of the experiences of abortion and the Nazi Occupation. The article demonstrates how Beauvoir develops Sartre's ontological notion of shame into an ethical philosophy of ambiguity as a result of wartime experiences. It demonstrates how encounters with shame, abortion, ambiguity and Occupation life in Beauvoir's 1945 novel Le sang des autres elucidate and are (...) developed by Sartre and Beauvoir's philosophies of shame and ambiguity. The paper proposes that Sartre's and Beauvoir's thought was shaped by living through the Nazi Occupation and reveals how the memory of wartime shame is activated in contemporary ethical dilemmas in later literary works of both writers. (shrink)

The criteria for determining what it is to do good medical ethics are the quality of ethical analysis and ethical justifications for decisions and actions. Justifications for decisions and actions rely on ethical principles, be they the ‘famous four’ or subsidiary ethical principles relevant to specific contexts. Examples from clinical ethics, research ethics and public health ethics reveal that even when not stated explicitly, principles are involved in ethical justifications. Principles may come into conflict, however, and the resolution of an (...) ethical dilemma requires providing good reasons for preferring one principle over another. (shrink)

It is proposed that the recent controversy over "time-symmetric quantum counterfactuals" (TSQCs), based on the Aharonov-Bergmann-Lebowitz Rule for measurements of pre- and post-selected systems, can be clarified by taking TSQCs to be counterfactuals with a specific type of compound antecedent. In that case, inconsistency proofs such as that of Sharp and Shanks (1993) are not applicable, and the main issue becomes not whether such statements are true, but whether they are nontrivial. The latter question is addressed and answered in the (...) negative. Thus it is concluded that TSQCs, understood as counterfactuals with a compound antecedent, are true but only trivially so, and provide no new contingent information about specific quantum systems (except in special cases already identified in literature). (shrink)

How we experience space by listening: the concepts of aural architecture, with examples ranging from Gothic cathedrals to surround sound home theater. We experience spaces not only by seeing but also by listening. We can navigate a room in the dark, and "hear" the emptiness of a house without furniture. Our experience of music in a concert hall depends on whether we sit in the front row or under the balcony. The unique acoustics of religious spaces acquire symbolic meaning. Social (...) relationships are strongly influenced by the way that space changes sound. In Spaces Speak, Are You Listening?, Barry Blesser and Linda-Ruth Salter examine auditory spatial awareness: experiencing space by attentive listening. Every environment has an aural architecture.The audible attributes of physical space have always contributed to the fabric of human culture, as demonstrated by prehistoric multimedia cave paintings, classical Greek open-air theaters, Gothic cathedrals, acoustic geography of French villages, modern music reproduction, and virtual spaces in home theaters. Auditory spatial awareness is a prism that reveals a culture's attitudes toward hearing and space. Some listeners can learn to "see" objects with their ears, but even without training, we can all hear spatial geometry such as an open door or low ceiling. Integrating contributions from a wide range of disciplines—including architecture, music, acoustics, evolution, anthropology, cognitive psychology, audio engineering, and many others—Spaces Speak, Are You Listening? establishes the concepts and language of aural architecture. These concepts provide an interdisciplinary guide for anyone interested in gaining a better understanding of how space enhances our well-being. Aural architecture is not the exclusive domain of specialists. Accidentally or intentionally, we all function as aural architects. (shrink)

The new reproductive technologies force us to rethink the concepts ‘mother,’ ‘father,’ ‘family.’ As we draw analogies to traditional patterns, we must distinguish between ethical and conceptual questions.

Fallibilism is an attractive epistemological position, avoiding the Scylla of rationalism, and the Charybdis of scepticism. Acknowledging, on the one hand, human imperfection, yet claiming that science and rational inquiry are possible. Fallibilism is a thesis, but equally importantly – an epistemological recommendation. that we should never be absolutely sure of anything. My aim in this paper is to drive a wedge between the thesis and the recommendation. The (eminently plausible) doctrine, I shall argue, cannot be used to ground the (...) epistemological prescription for caution. (shrink)

I consider a seemingly attractive strategy for grappling with the mind-body problem. It is often thought that materialists are committed to spatially locating mental events, whereas dualists are barred from so doing. The thought naturally arises, then, that reasons for or against the spatiality of the mental may be wielded to adjudicate between the different positions in the mind-body dispute. Showing that mental events are spatially located, it may be thought, is ipso facto showing the truth of materialism. Conversely, it (...) seems, if we can show that mental events are not spatially located, we will have refuted materialism. The strategy looks promising because it reduces a very abstruse problem to a much more tractable one. Unfortunately, I will argue, it can’t be implemented. (shrink)

Quantitative and qualitative research writing is thought to differ in a number of ways, which include the visibility given to the human agents involved, that is, writers and participants in the study. However, most studies have so far centred on writer visibility alone, which has been measured principally through personal pronoun use. This paper approaches the issue of writer and participant visibility in one area of research where both quantitative and qualitative methods are frequent, namely health sciences. A new methodology (...) is applied, based on the presence of verbs that imply a human agent and thus potentially offer an opportunity for writer or participant visibility. Two corpora are built to represent quantitative and qualitative research writing in health sciences, and quantitative data are obtained. Exploration of the most frequent human-agent verbs, their active uses and their subjects shows that both quantitative and qualitative researchers in health science maintain low writer visibility, but that both writers and participants are more visible in the case of studies using qualitative methodology. These findings are discussed in the light of the bibliography, and pointers are provided for future research. The contribution of the present paper to corpus-assisted research on academic writing is highlighted. Finally, some applications for teaching scientific writing at graduate level are proposed. (shrink)

Lifelong learning is something which one does for oneself that no one else can do for one: it is a public and personal human activity, rather than private or individualistic. One of the features of the education system is the paucity of a language for learning as process and participative experience. Personalised learning requires a sense of the worth-whileness of 'being a learner' - a virtue in the 21st century. A sense of one's own worth as a person is essential (...) to understanding one's identity as a learner. Research suggests the human capacity to learn can be understood as a form of consciousness which is characterised by particular values, attitudes and dispositions, with a lateral and a temporal connectivity. This 'consciousness' has several dimensions which are all related to becoming a person, with a learning identity. They also enable the learner to become aware of and appropriate what is of worth and map onto the sorts of core values that learning communities espouse. Awareness of self and of one's own worth as a person is a necessary condition for 'becoming a learner' and for identifying and engaging with 'what is of worth'. Furthermore, a sense of self as a learner is formed in relationship, and understood as one learns to tell one's own story, as a participant in the conversation of the learning community. Character is the way in which we refer to that quality of personhood in which there is rooted the capacity to change and learn over time. (shrink)

This paper is concerned with the distinction between classical liberalism and libertarianism and in particular with the claim of the latter to offer a theory of the good society which is independent of, and different from, that offered by classical liberalism. My argument is naturalistic in the following sense. A good society is one which delivers whatever is good for people, so that a theory of the good society (to ~ a theory of the good society) must say something about (...) what people are like and what is good for them. That is to say, it must be capable of making such judgments coherently and on its own terms. I shall argue that libertarianism is incapable of making such judgments because it rests on a Hobbesian radical individualism in which, by analogy with classical physics, people exist only as particulars, as individuals. If there are no general classes we cannot say what people have in common; if we cannot say what they have in common, the only "general" good is the negative liberty which enables them to pursue their own goals in their own way. Radical individualism leads by the shortest of routes to moral subjectivism. Thus libertarianism derives such plausibility as it has by drawing illicitly on aspects of classical liberalism which do not depend on radical individualism. In doing so it undermines not only its claim to be a distinct theory with its own foundations, but most of its own claims about what is good for people. (shrink)

In this second issue of volume one, a welcome feature are those articles that bring to our readers, new historical information about women philosophers, new analyses of important positions supported by and questions addressed by select women philosophers, as well as articles that compare and contrast the views of several women philosophers on particular topics. This issue reflects on the context of women’s theoretical contributions, with articles that address the question of women’s agency and the historical account through which women (...) were acknowledged (or not) as originators of or contributors to important theoretical developments within the mentioned disciplines. In recent decades an overwhelming amount of philosophical works by women has been made available by historians of philosophy. This issue reflects those strides towards recovering philosophical writings by women. Issue 2 of this volume is organized chronologically and starts with a paper from Jonathan Head: “Anne Conway on Heaven and Hell”. Conway’s The Principles of the Most Ancient and Modern Philosophy (1690) offers representations of heaven and hell, revising our conventional image of hell. Conway presents hell in a way that she believes is more consistent with the postulate of a loving and just God. In part, Conway denies the possibility of eternal torment and emphasizes the benefits that suffering brings to a living being. Conway describes heaven as a realm of “perfect rest” where creatures enjoy unity and harmony with Christ and other heavenly spirits. This state involves an increasing understanding of the world, a continual process of perfection and harmony with other heavenly spirits. The article concludes with a description of Conway’s eschatology in the broader intellectual context of the revival of Origenist theology in its intellectual setting and in the changing framework of eschatological thought in the early Quaker community. Monica M. Mastrantonio discusses in her paper, “Lady Mary Wortley Montagu – a philosopher? The epistolary woman, because women could not be called Philosophers, Scientists, Entrepreneurs” aspects of a different and new transcultural worldview that reflects diversity and knowledge combined with philosophy in a new way. In the past, there were two roles with which Lady Mary Wortley Montagu was associated. One was her experience at the Turkish Embassy, where she highlighted cultural diversity. A second role she was associated with was international travel. Mastrantonio argues that Montagu was more than a literary aristocrat who could describe customs and traditions from abroad. Using Montagu’s complete letters, the author brings into discussion the fact that Montagu was also a vaccine entrepreneur and a journalist on political and urban issues, paving the way for discussions on philosophical questions. Many letter writers of the 16th and 17th centuries were already feminists who were politically and artistically active in their time and wrote letters with precision and expertise. The letters of Lady Mary Wortley Montagu are an important aspect in building a transcultural worldview in which diversity and knowledge combine with philosophy differently than it was before. In this short but engaging article, “American Women in the Transcendental and Pragmatist Movements”, Carol Bensick provides an overview of two important philosophical movements of the late 19th and early 20th centuries, Transcendentalism and the Pragmatism that emerged in part from that movement. In the course of identifying numerous women who contributed to both movements, Bensick examines how some of them were included in the early history of American philosophy, only to be omitted from later histories. Bensick argues that the recent designation of women philosophers as “feminist pragmatists” is historically an inaccurate identification and one that pragmatists did not use to describe themselves. The French philosopher Simone Weil, the Swiss Jeanne Hersch and the Spanish Maria Zambrano each examined how bodily elements function in the rational search for truth. In his paper Oblique Paths to Truth: Myth and Bodily Elements in Simone Weil, Jeanne Hersch and Maria Zambrano, Piergiacomo Severini examines popular “body” myths referred to by these philosophers and analyses the language they use to express that bodily elements precede consciousness and reason. Through these myths/stories we learn that truth cannot be known directly through objects. Instead, the “knowing subject” necessarily elaborates indirect paths to transcendent truth. Severini argues that the effort to reintegrate the human attachment to the marginal world is peculiar to women philosophers in the history of philosophy and thus points to an alternative path to the human search for meaning that differs from the mainstream of Western male philosophy. As a philosopher, Hedwig Conrad-Martius has been intensively engaged throughout her life in researching the question of what reality is and has contrasted her reflections with those of Husserl and others. In her contribution “Conrad-Martius: the ´Real-Reality of the World – in Dialogue with Aristotle, Aquinas and Husserl”, author Irene Breuer deals with Conrad-Martius’ concepts of reality as “real reality”, with being, existence and essence and relates them to the concepts in Aristotle, Aquinas and Husserl. She discusses once again the questions of the hypostasis of being – by which the author claims that this is about the noema itself, and about the emergence of being in particular. The author’s thesis is that although Conrad-Martius rejects transcendental reduction, Conrad-Martius does accept eidetic reduction and the positing of a sphere of primordial and given facts. Driving this sphere back into a transphysical realm, it can provide a ground for Husserl’s sphere of original facts, which itself remains beyond the reach of phenomenological enquiries. Consequently, the author concludes, Conrad-Martius and Husserl meet here in their investigations, and yes, they complement each other, at a point where “the real bursts into reality”. Join us in unveiling this universe of women’s ideas. We are happy to welcome our contributors and readers, as we improve our understanding of the history of philosophical ideas by adding new perspectives and new insights. We enter a new universe of praiseworthy ideas by women theorists, one that will doubtlessly contribute to a world description that is more accurate than a narrative written without these voices. Philosophy starts here. (shrink)

Luise Adelgunde Victorie Kulmus Gottsched (1713–1763) war eine der originellsten und einflussreichsten deutschen Intellektuellen der ersten Hälfte des 18. Jahrhunderts, einem an herausragenden Frauen nicht armen Jahrhundert. Die Frühaufklärung hatte die Frauenbildung zu einem öffentlichen Thema gemacht. In diesem Rahmen einer neu erwachenden nationalen Politik entstand der Kult einer »Minerva«, den Luise Kulmus Gottsched als instrumentalisierte »falsche« Frauenpolitik kritisierte. Ihr stellte sie das Ideal einer gebildeten Minerva entgegen, die der Wahrheit dient und »mehr wert ist als tausend Männer«.

The nature of consciousness has long been a central concern for philosophers of the mind. My purpose in this paper is to argue that it is the existence of some unconscious mental states which poses problems for the action theory of belief. Showing their existence to be compatible with theory is not straightforward, and requires an account of unconscious belief and desire which is at odds with that favoured by many action-theorists.

Professor Elder has, I believe, misunderstood my position on the ontology of individuals, for I am not any kind of stage theorist. I do indeed believe, however, that there is a sense in which many different things can be in the same place at once, though it is not a sense in which “thing” is a count noun. To explain this, I briefly describe what I call “substances”, a category that includes both individuals and real kinds.

Challenging the posthumanist canon which celebrates the pre-eminence of matter, Ruth Miller, inFlourishingThoughtargues that what nonhuman systems contribute to democracy is thought. Drawing on recent feminist theories of nonhuman life and politics, Miller shows that reproduction and flourishing are not antithetical to contemplation and sensitivity. After demonstrating processes of life and processes of thought are indistinguishable, Miller finds that four menacing accumulations of matter and information--global surveillance, stored embryos, human clones, and reproductive trash--are politically productive rather than threats to (...) democratic politics. As a consequence, she questions the usefulness of individual rights such as privacy and dignity, contests the value of the rational metaphysics underlying human-centered political participation, and re-evaluates the gender relations that derive from this type of participation. Ultimately, in place of these human-centered structures, Miller posits a more meditative mode of democratic engagement. Miller's argument has shattering implications for the debates over the proper use and disposal of embryonic tissue, alarms about data gathering by the state and corporations, and other major ethical, social, and security issues. (shrink)