Reflection Principles are commonly thought to produce only strong axioms of infinity consistent with V = L. It would be desirable to have some notion of strong reflection to remedy this, and we have proposed Global Reflection Principles based on a somewhat Cantorian view of the universe. Such principles justify the kind of cardinals needed for, inter alia , Woodin’s Ω-Logic.

This paper argues that most conceptualizations of citizenship limit the purview of the discourse to static categories. ‘Citizenship’ is commonly seen as an ideal type, presuming a largely legal relationship between an inidividual and a single nation-state – more precisely only one type of nation-state, the advanced capitalist post-war model. Alternatively, we suggest a re-conceptualization of citizenship as a negotiated relationship, one which is subject therefore to change, and acted upon collectively within social, political and economic relations of conflict. This (...) dynamic process of negotiation takes place within a context which is shaped by gendered, racial and class structures and ideologies; it also involves international hierarchies among states. Citizenship is therefore negotiated on global as well as national levels. This conceptualization is demonstrated by way of identifying one particular set of experiences of negotiated citizenship, involving foreign domestic workers in Canada. As non-citizens originating from Third World conditions, this is a case involving women of colour workers, highly prone to abusive conditions, and under the direction of employers who are more affluent First World citizens and predominantly white women. Original survey data based on interviews with Caribbean and Filipino domestic workers in Canada are used to demonstrate the varied, creative and effective strategies of two distinctive groups of non-citizens as they attempt to negotiate citizenship rights in restrictive national and international conditions. (shrink)

In his book Objectivity, William Earle has attempted to give the phenomenologically intentional aspect of awareness its philosophical due. To sharpen the issues, it may be well to review some of the main points of his treatment. Earle combines a realist view of the object of awareness with a partially Hegelian conception of awareness. Awareness, according to Earle, involves three stages, recognizable as thesis, antithesis and synthesis. The thesis is made up of the subject and object intertwined, and not yet (...) distinguished from each other. The antithesis is constituted by a recoil of the subject from the object back upon itself. Earle terms this recoil a primary reflexivity of the subject, which, though ingredient in awareness, is not yet sufficient to constitute awareness. Whereas for Hegel the reflexive recoil of the subject back upon itself constitutes the object for the subject, for Earle this recoil of the subject in no way creates its object. The reflexive withdrawal of the subject from the object simply separates two metaphysically distinct entities. Hegel's separation of subject and object alienates the subject from himself; Earle's separation of subject and object alienates the subject from the world. But for both Earle and Hegel, knowledge of the object does not take place until a redemptive synthesis of subject and object occurs. In the Hegelian scheme the redemptive synthesis unifies the subject with himself. According to Earle, however, the redemptive synthesis achieves only knowledge of the object as other than the subject; that is, it is the object as distant from, therefore intended by, the subject that is known. The final stage in knowledge is thus constituted by a positive approach of the subject to a metaphysically distinct object. Earle must therefore insist, as he does, that immediate self-awareness is, in principle, impossible. He characterizes his own method as retrospectively reflexive, very different from the primary reflexivity involved in the constitution of awareness. To justify the validity and possibility of this retrospective reflexivity, he argues for the metaphysical identity of a subject forever outside of and beyond its own acts, and, of course, inaccessible to knowledge in a way that the world independent of the subject is not. (shrink)

Inleidend overzicht van de wijsgerige ethiek.

인간의 이성적 의식과 법의 관계를 밝히고 법의 해석 과 판단에 인간의 의식이 어떻게 작용하는가를 고찰 한 저술. 제1부에서는 법의 형이상학적인 측면에서 법의 실체, 그리스의 법, 데카르트의 법, 로크와 법, 칸트와 법, 헤겔과 법, 아담스미스의 법의 경제, 중국의 도덕과 법사상을 다루었다. 제2부에서는 심리학적 분석으로 헌법의 심리학적 해석, 법의 판결절차, 증거법, 형법과 죄, 청소년과 가족법, 조세법, 플라톤의 법, 칸트의 도덕론의 경험적 확인, 헤겔의 자아와 노동법, 법의 4차원에 대해 다뤘다.

George Berkeley is one of the greatest and most influential modern philosophers. In defending the immaterialism for which he is most famous, he redirected modern thinking about the nature of objectivity and the mind's capacity to come to terms with it. Along the way, he made striking and influential proposals concerning the psychology of the senses, the workings of language, the aims of science, and the scope of mathematics. In this Companion volume a team of distinguished authors not only examines (...) Berkeley's achievements but also his neglected contributions to moral and political philosophy, his writings on economics and development, and his defense of religious commitment and religious life. The volume places Berkeley's achievements in the context of the many social and intellectual traditions - philosophical, scientific, ethical, and religious - to which he fashioned a distinctive response. (shrink)