The commandment to “love your neighbor as yourself” is central to Christian discipleship. How does the concrete way that we express love enhance or diminish our ability to love? This paper brings Karl Rahner’s theology of neighbor love into dialogue with a description of altruism and compassion provided by social psychologist, C. Daniel Batson, and neuroscientists Tania Singer and Olga Klimecki. For Rahner, grace enables and sustains love. In addition, a mutually reciprocal relationship of unity exists between human love (...) for God, neighbor, and self. Furthermore, Rahner contends prayer as one way to cultivate compassion for another. The scientific research presented here examines aspects of the relationship between self and other known as empathy and compassion. The research of Batson, Singer, and Klimecki shed light on the role of self-love in compassion as well as the ways our capacity to empathize conditions our potential for altruism. (shrink)

Spanning thirty years of intensive research, this book proves what many scholars could not explain: that today’s Western world must be considered the product of both Greek and Indian thought—Western and Eastern philosophies. Thomas McEvilley explores how trade, imperialism, and migration currents allowed cultural philosophies to intermingle freely throughout India, Egypt, Greece, and the ancient Near East. This groundbreaking reference will stir relentless debate among philosophers, art historians, and students.

Thomas C. Vinci argues that Kant's Deductions demonstrate Kant's idealist doctrines and have the structure of an inference to the best explanation for correlated domains. With the Deduction of the Categories the correlated domains are intellectual conditions and non-geometrical laws of the empirical world. With the Deduction of the Concepts of Space, the correlated domains are the geometry of pure objects of intuition and the geometry of empirical objects.

The claim that the citizen's duty is to “persuade or obey” the laws, expressed by the personified Laws of Athens in Plato's Crito, continues to receive intense scholarly attention. In this article, we provide a general review of the debates over this doctrine, and how the various positions taken may or may not fit with the rest of what we know about Socratic philosophy. We ultimately argue that the problems scholars have found in attributing the doctrine to Socrates derive from (...) an anachronistic and erroneous understanding of Socrates as a kind of libertarian. (shrink)

Argues that Aquinas's views on intelligible matter and abstraction, as they relate to mathematics, are considerably more developed than those of Aristotle.

Sartre's moral thinking progressed from an abstract, idealistic ethics of authenticity to a more concrete, realistic, and materialistic morality. Much of Sartre's important unpublished work on ethics - relevant to both his 'first' and his 'second' ethics - has become available to scholars only in the years since his death. Only now has it become possible to give a complete presentation of both the first and the second ethics and to accurately identify their relationship. Sartre's Two Ethics also presents Professor (...) Anderson's original criticisms of Sartre's two ethics, and concludes that the second is a significant advance over the first. (shrink)

In this paper we argue that Socrates is a cognitivist about emotions, but then ask how the beliefs that constitute emotions can come into being, and why those beliefs seem more resistant to change through rational persuasion than other beliefs.

Though it enjoys widespread support, the claim that perceptual experiences possess nonconceptual content has been vigorously disputed in the recent literature by those who argue that the content of perceptual experience must be conceptual content. Nonconceptualism and conceptualism are often assumed to be well-defined theoretical approaches that each constitute unitary claims about the contents of experience. In this paper I try to show that this implicit assumption is mistaken, and what consequences this has for the debate about perceptual experience. I (...) distinguish between two different ways that nonconceptualist proposals about perceptual content can be understood: as claims about the constituents that compose perceptual contents or as claims about whether a subject’s undergoing experiences with those contents requires them to possess the concepts that characterize those contents. I maintain that these ways of understanding conceptualism and nonconceptualism are orthogonal to one another. This is revealed by the conceptual coherence of positions in which the contents of experiences have both conceptual and nonconceptual features; positions which possess their own distinctive sources of philosophical motivation. I argue that the fact that there is a place in conceptual space for such positions, and that there may be good reason for theorists to adopt them, creates difficulties for both the central argument for nonconceptualism and the central argument for conceptualism. I set out each of these arguments; the Argument from Possession-Independence and the Epistemically-Driven Argument. I then try to show how the existence of mixed positions about perceptual content derived from a clear distinction between compositional and possessional considerations constitutes a significant obstacle for those arguments as they stand. The takehome message of the paper is that unless one clearly acknowledges the distinction between issues about the composition of perceptual content and issues about how subject’s capacities to undergo certain experiences relates to their possession of concepts one runs the risk of embracing unsatisfying philosophical arguments in which conclusions relevant to one conception of nonconceptual and conceptual content are grounded on arguments that concern only the other; arguments that cannot, in themselves, sustain them. (shrink)

This book is without doubt the most meticulously researched, carefully argued, and comprehensive study of Socratic religion to date. When McPherran refers to the religion of Socrates, he means the religion of the historical Socrates. Like many contemporary scholars, McPherran thinks that Plato’s early dialogues are generally reliable sources for the views of the historical Socrates. With uncommon clarity, the author develops the philosophical and religious commitments of this Socrates and shows how they are really complementary parts of a single (...) outlook. Not surprisingly, the very nature of the project generates a multitude of puzzles. McPherran does a masterful job of developing these paradoxes and showing how Socrates was prepared to disarm them. (shrink)

Socrates' moral psychology is widely thought to be 'intellectualist' in the sense that, for Socrates, every ethical failure to do what is best is exclusively the result of some cognitive failure to apprehend what is best. Until publication of this book, the view that, for Socrates, emotions and desires have no role to play in causing such failure went unchallenged. This book argues against the orthodox view of Socratic intellectualism and offers in its place a comprehensive alternative account that explains (...) why Socrates believed that emotions, desires and appetites can influence human motivation and lead to error. Thomas C. Brickhouse and Nicholas D. Smith defend the study of Socrates' philosophy and offer an alternative interpretation of Socratic moral psychology. Their novel account of Socrates' conception of virtue and how it is acquired shows that Socratic moral psychology is considerably more sophisticated than scholars have supposed. (shrink)

Thomas Brickhouse and Nicholas Smith offer a comprehensive historical and philosophical interpretation of, and commentary on, one of Plato's most widely read works, the Apology of Socrates. Virtually every modern interpretation characterizes some part of what Socrates says in the Apology as purposefully irrelevant or even antithetical to convincing the jury to acquit him at his trial. This book, by contrast, argues persuasively that Socrates offers a sincere and well-reasoned defense against the charges he faces. First, the authors establish (...) a consensus of ancient reports about Socrates ' moral and religious principles and show that these prohibit him from needlessly risking the condemnation of the jury. Second, they consider each specific claim made by Socrates in the Apology and show how each can be construed as an honest effort to inform the jurors of the truth and to convince them of his blamelessness. The arguments of this book are informed by a critical review of the scholarly literature and careful attention to the philosophy expressed in Plato's other early dialogues. (shrink)

Sources of difficulty in insight problem-solving have been identified, but current theories are less successful at explaining discovery of solution ideas. Here, we explore the role of expertise in promoting insight. In Experiment 1, experienced designers and financiers solved visual and verbal problems. Expertise did not influence solution rates for verbal problems, but designers solved more visual problems than financiers, despite similar incorrect initial attempts. In Experiment 2, experienced and novice designers attempted problems either unconstrained, prevented from drawing, or sitting (...) on their hands to prevent drawing and gesture. Hand and drawing constraints removed the positive benefits of expertise. Experienced designers appear to solve visual problems by using strategies to explore the visuo-spatial environment in search of new representations. The results indicate that expert strategic knowledge can be a source of insight. They also show that strategic transfer of expertise to far domains can be achieved. (shrink)

The essays in this volume critically analyze and revitalize agrarian philosophy by tracing its evolution in the classical American philosophy of key figures such as Franklin, Jefferson, Emerson, Thoreau, Dewey, and Royce.

The essential logical deficiency of the perceptual theory of pain, as I tried to show in my paper,1 is that feeling pain cannot be perceiving anything. The conceptual framework that would make it possible for us to understand “feel” in this use to be a perception concept does not exist. The concept of a glimpse, which George Pitcher relies upon to supply this framework,2cannot begin to do so because it is a secondary perception concept entirely dependent upon that of seeing. (...) This primary concept of visual perception is tied up with actions and supporting concepts like looking, glancing, gazing, glimpsing, watching, and the like. These are different ways in which one's visual perceiving may be characterized. Without the primary concept and the actions connected with it, there would be nothing to characterize. The word “feel” in contexts involving pain is not a perception concept and efforts to make it one are doomed to fail. The supporting actions and concepts do not exist. (shrink)

ABSTRACT For several generations before the First World War, the idea that the British constitution contained a ‘right of asylum' for foreign nationals was commonplace. Though this belief had profound consequences for Britain's treatment of political and religious exiles, its relations with foreign states, and the drafting of its extradition and immigration laws, there has been little enquiry into its origins. This article delineates the emergence of the idea of a constitutional ‘right of asylum', locating it in a series of (...) political clashes over the ‘Alien Act' that took place during the decade after the Napoleonic Wars. This legislation, which established controls over foreigners during the French Revolution and the quarter-century of war that followed, was increasingly challenged by the Whig and radical oppositions after Waterloo, both for its specific arbitrary provisions and as a more fundamental violation of the rights of aliens guaranteed by key constitutional documents like Magna Carta and the Habeas Corpus Act. By the mid-1820s these objections cohered into a conviction that asylum itself could be claimed as a right. This conviction and the arguments that spawned it were repeated for many subsequent decades, forming the basis of the widespread Victorian belief in the ‘right of asylum’. (shrink)

Artificial intelligence research and regulation seek to balance the benefits of innovation against any potential harms and disruption. However, one unintended consequence of the recent surge in AI research is the potential re-orientation of AI technologies to facilitate criminal acts, term in this article AI-Crime. AIC is theoretically feasible thanks to published experiments in automating fraud targeted at social media users, as well as demonstrations of AI-driven manipulation of simulated markets. However, because AIC is still a relatively young and inherently (...) interdisciplinary area—spanning socio-legal studies to formal science—there is little certainty of what an AIC future might look like. This article offers the first systematic, interdisciplinary literature analysis of the foreseeable threats of AIC, providing ethicists, policy-makers, and law enforcement organisations with a synthesis of the current problems, and a possible solution space. (shrink)

Current work in experimental biology revolves around a handful of animal species. Studying only a few organisms limits science to the answers that those organisms can provide. Nature has given us an overwhelming diversity of animals to study, and recent technological advances have greatly accelerated the ability to generate genetic and genomic tools to develop model organisms for research on host–microbe interactions. With the help of such models the authors therefore hope to construct a more complete picture of the mechanisms (...) that underlie crucial interactions in a given metaorganism (entity consisting of a eukaryotic host with all its associated microbial partners). As reviewed here, new knowledge of the diversity of host–microbe interactions found across the animal kingdom will provide new insights into how animals develop, evolve, and succumb to the disease. (shrink)

HOW ARE WE TO UNDERSTAND THE PSYCHOLOGY OF VICE in Aristotle’s ethics? As many commentators have noted, it is by no means obvious that Aristotle’s scattered remarks about vice really add up to a coherent account. In several places Aristotle clearly assigns the leading role in the explanation of vicious action to reason. We see this, for example, in the unequivocal claim that acts expressing intemperance are “in accordance with choice”. This is important, in part because it provides a basis (...) for the distinction between vice and akrasia. Although both the intemperate and the akratic do what they ought not, the intemperate pursue their goal guided by reason and with “little or no appetite”, whereas the akratic act from appetite. What both pursue—and what both ought not pursue—is bodily pleasure. The difference is that the vicious pursue bodily pleasure because they think it is the central component in the good life. Thus, they choose pleasure as a good, indeed as the most important good. The akratic, on the other hand, pursue bodily pleasure as such and do so contrary to their conception of the good. (shrink)

Brickhouse and Smith cast new light on Plato's early dialogues by providing novel analyses of many of the doctrines and practices for which Socrates is best known. Included are discussions of Socrates' moral method, his profession of ignorance, his denial of akrasia, as well as his views about the relationship between virtue and happiness, the authority of the State, and the epistemic status of his daimonion.