A translation of the main text for only published version J. G. Fichte's later WL. (Hitzig: Berlin 1810). It excludes Fichte's Preface.

The first English translation of Fichte’s second set of 1804 lectures on the Wissenschaftslehre.

The Medication Event Monitoring System (MEMS) is a relatively new device designed to overcome some of the disadvantages of traditional adherence-measuring techniques. MEMS has also been found useful in tracking adherence behaviour without the need to visit patients frequently. In this study each patient was given a pre-filled, labelled MEMS bottle and cap. Patients were monitored for 24 weeks. For patients specifically studied, there were periods when drug levels may have been low and some exhibited erratic medication-taking behaviour. It is (...) concluded that MEMS can measure adherence behaviour objectively, and so might be used to improve prescribing decisions, identify drug wastage and improve carer support. Further research is needed before the routine use of electronic medication monitoring can be recommended. (shrink)

The Logic of Law Making in Islam: Women and Prayer in the Legal Tradition. By Behnam Sadeghi. Cambridge Studies in Islamic Civilization. Cambridge: Cambridge University Press, 2013. Pp. xxi + 215. $99.99, £64.99.

Heumer and I debate animal rights, utilitarianism, libertarianism, morality and philosophy. We agree that suffering is a problem, and diverge, widely, on how to deal with it. I maintain that this author’s reputation as a libertarian, let alone an intellectual leader of this movement, is problematic. Why? That is because libertarianism, properly understood, is a theory of intra-human rights; this philosophy says nothing about right from an extra-human perspective, Heumer to the contrary notwithstanding. That is to say, he is improperly (...) importing into the freedom philosophy considerations extraneous to it. (shrink)

This dissertation argues for a particular interpretation of John Stuart Mill’s utilitarianism, namely that Mill is best read as a sanction utilitarian. In general, scholars commonly interpret Mill as some type of act or rule utilitarian. In making their case for these interpretations, it is also common for scholars to use large portions of Mill’s Utilitarianism as the chief source of insight into his moral theory. By contrast, I argue that Utilitarianism is best read as an ecumenical text where Mill (...) explains and defends the general tenets of utilitarianism rather than setting out his own preferred theory. The exception to this ecumenical approach to the text comes in the fifth chapter on justice which, I argue on textual and historical grounds, outlines the central features of Mill’s utilitarianism. -/- With this understanding of Utilitarianism in place, many of the passages commonly cited in favor of the previous interpretations are rendered less plausible, and interpretations emphasizing Mill’s other writings are strengthened. Using this methodology, I critique four of the most prominent act or rule utilitarian interpretations of Mill’s moral theory. I then provide an interpretation of Mill’s theory of moral obligation and utilitarianism. On Mill’s account of moral obligation (which purportedly holds for moral theories generally, not just utilitarianism) there is a tight relation between an action being wrong and it being subject to punishment by an agent’s conscience. The utilitarian aspect of Mill’s theory concerns the role of rules in an agent’s conscience. According to Mill’s sanction utilitarian view, the actions that are punished are those actions that violate the moral rules which, if widely internalized across society, would promote general utility. On this account, an action is wrong when an agent violates a justified moral rule and is properly punished, at least by one’s conscience. An action is right when conditions are such that if the action were not performed, then the action would be properly punished by at least the agent’s conscience. I apply this interpretation to other notable components of Mill’s approach such as his account of practical action (the Art of Life) and his theory of liberty. (shrink)

In this timely book, Walter E. Block uses classical liberal theory to defend private property rights. Looking at how free enterprise, capitalism and libertarianism are cornerstones of economically prosperous civilizations, Block highlights why private property rights are crucial. Discussing philosophy, libertarian property rights theory, reparations and other property rights issues, this volume is of interest to academics, students, journalists and all those interested in this integral aspect of political economic philosophy.

As a way of overcoming the conflict between the Apologia’s focus on Liberalism and Frank Turner’s recent insistence that the real Tractarian target was Evangelicalism, this essay proposes that Newman’s fundamental opponent was subjectivism.

Libertarian punishment theory was initially articulated by Murray N. Rothbard and Walter E. Block. It was broken down into four separate stages. To a great degree, this theory was accepted by Eduardo Blasco and Davie Marcos. However, they maintain it is in need of some slight adjustments and improvements, mainly dealing with the interest rate. The present paper claims their suggestion while valid, is unnecessary, since this theory already incorporates that element, at least implicitly.

»[...] der kraftvolle Fichte, der Urheber des transzendentalen Idealismus, dessen Erscheinung wie ein Blitz wirkte, der für einen Augenblick gleichsam die Pole des Denkens umkehrte, aber auch wie ein Blitz wieder verschwand, [würde] in dem gegenwärtigen Bewußtsein [...] kaum noch die Stelle finden [...], an die er damals sein System anlegte, so zwar, daß man Schwierigkeit findet, den Nachkommen den Grundgedanken seiner Lehre nur noch zu verdeutlichen«.

This paper claims that health insurance is not a human right; that the reason the medical care industry is in such an unsatisfactorystate is that there is not enough competition in the field. To wit, there are government interferences on both the supply and demand sides of health care; the former in terms of restrictions on entry for physicians, the latter based on the moral hazard attendant on the subsidization of medicine.

Ethics, Policy & Environment, Volume 15, Issue 1, Page 33-36, March 2012.

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Literature 25.1 (2001) 169-171 [Access article in PDF] Book Review The Passion for Happiness: Samuel Johnson and David Hume The Passion for Happiness: Samuel Johnson and David Hume, by Adam Potkay; 241 pp. Ithaca: Cornell University Press, 2000, $42.50. This book is a sustained attack on the widespread impression that Samuel Johnson and David Hume were antithetical characters, a notion largely nourished by that memorable moment when (...) Boswell brings up Hume "and other skeptical innovators" and Johnson replies, as we all remember, "Truth will not afford sufficient food to their vanity; so they have betaken themselves to error. Truth, sir, is a cow which will yield such people no more milk, and so they have gone to milk the bull." Professor Potkay feels that this image has radically distorted our perception of the truth.A large part of the problem, as Potkay sees it, is that the Johnson of the biography is not the same as the Johnson seen in his writings. Boswell, he claims, "superbly fashioned a Johnson after his own heart" (p. 29). Biography is beset with the misapprehensions we all have of another individual, but personal writing is equally subject to rhetorical posturing, selective memory, and other histrionics of the ego.Potkay makes a strong and interesting case for the proposition that Johnson and Hume were in accord as to their ideas of happiness. "Johnson and Hume set forth largely compatible visions of human happiness that, while rooted in Cicero, draw as well on modern authors..." (p. 5). In this view, happiness is intrinsically social, the inverse of Sartre's L'enfer, c'est les autres. We are estimable in our own eyes only if we are so in the eyes of others. The astronomer in Rasselas finally surmounts his delusion that he controls the weather only by leaving his solitude for the society of others. Hume declared that perfect solitude is the greatest punishment that we can suffer (p. 60). Hume and Johnson both agree that cities afford the greatest happiness through a multiplicity of agreeable consciousness--London for Johnson and Paris for Hume.Potkay argues that the chief ethic in the writings of both Hume and Johnson [End Page 169] "is the eclectic, Ciceronian brand of Stoicism Hume delineates in 'the Stoic', a sociable Stoicism whose end is 'the moderating of our passions, the enlightening of our reason'" (p. 77). The path to happiness lies in cultivating reason and moderating passion. However, unlike ethicists that downgrade the passions, Hume and Johnson see the passions as necessary and good. As against the whole duty of man, they think that pride is good, unless it causes pain to others. This is fresh news for those of us who have squirmed in Sunday school classes when pride was severely denounced and humility recommended--squirmed in spite of our reverence for Milton. Johnson and Hume viewed pride and the pleasure derived from praise as inspiring progress in trades, professions, arts, and science. It excites ingenuity. This is what we didn't dare say in Sunday school.Potkay searches indefatigably for parallels between the two men. We are told that they both rejected the hard determinism that some thinkers derived from Newtonian physics. In the midst of all this we have another discussion of tragedy, pity and fear, etc., the sort of thing that requires the reckless exuberance of youth in order to relish. Are we expected to feel astonished that here too we find them in accord? The parallels between the two men are pushed to the point that a reader might begin to suspect that there is a hidden half of the text that is being withheld, perhaps countervailing evidence. We begin to feel that lurking suspicion evoked by someone too zealously dedicated to a thesis.By the middle of the book, a reader is likely to be convinced that far from going forth to milk the bull, Hume was almost an intellectual twin of Johnson. At the same time, though, sepia thoughts begin to seep into the mind. We notice that these parallel thoughts... (shrink)