Alfred A. Robb. THEOREM 54 If P1 and P2 be a pair of parallel inertia planes while an inertia plane Q1 has parallel general lines a and b in common with P1 and P2 respectively and if Q2 be an inertia plane parallel to Q1 through some ...

The aim of this paper is to explain the significance of Alfred A. Robb’s philosophy of time stemming from his interpretation of relativity theory; and at the same time, to investigate the reasons for the failure of his philosophical contemporaries to appreciate its significance, with special attention to its reception on Russell’s part. The study of Russell’s reaction to Robb exposes shortcomings in Russell’s own philosophy of time, which has been extremely influential through the years. It also (...) highlights the philosophical differences between Minkowski and Robb, the shared idealistic premises of Russell and McTaggart, and the confluences between the views of Russell, Eddington and McTaggart. The paper closes with an account of how Robb’s interpretation has been vindicated by its adoption in modern physics. (shrink)

Almost thirty years ago, in an attempt to undermine what he termed "the principle of alternate possibilities" (the thesis that people are morally responsible for what they have done only if they could have done otherwise), Harry Frankfurt offered an ingenious thought-experiment that has played a major role in subsequent work on moral responsibility and free will. Several philosophers, including David Widerker and Robert Kane, argued recently that this thought-experiment and others like it are fundamentally flawed. This paper develops a (...) new Frankfurt-style example that is immune to their objections. [Reprinted in Laura Waddell Ekstrom, ed., Agency and Responsibility: Essays on the Metaphysics of Freedom (Westview Press, 2001), pp. 241-54; and in John Martin Fischer, ed., Free Will, Vol. III (Routledge, 2005), pp. 330-42.]. (shrink)

In this paper Mele and Robb defend their (1998) paper against a variety of objections and further their develop their defense of Frankfurt-style cases.

A central feature of being a celebrity is experiencing a divide between one's public image and private life. By appealing to the phenomenology of Sartre and Merleau-Ponty, we analyze this experience as paradoxically involving both a disconnection and alienation from one's public persona and a sense of close connection with it. This ‘uncanny’ experience presents a psychological conflict for celebrities: they may have a public persona they feel alienated from and that is at the same time closely connected to them (...) and shapes many of their personal interactions. We offer three ways in which a celebrity might approach this conflict: (i) eradicating the divide between their public and private selves, (ii) splitting or separating their private and public selves, or (iii) embracing the arising tension. We argue that it is only this third approach that successfully mitigates the negative effects of the alienation felt by many celebrities. (shrink)

In this chapter we analyse the nature and ethical implications of parasocial relationships. While this type of relationship has received significant attention in other interdisciplinary fields such as celebrity studies and fan studies, philosophers have so far had very little to say about them. Parasocial relationships are usually defined as asymmetrical, in which a media-user closely relates to a media-personality as if they were a friend or family member, and where this connection is mostly unreciprocated. We focus on the most (...) typical form of this kind of relationship, between fans and celebrities. We argue that a parasocial relationship between fan and celebrity is a distinct kind of personal relationship, constituted by three basic structural asymmetries: attention, communication, and epistemic. These asymmetries give rise to a more substantial asymmetry concerning the way in which celebrities and fans have ‘directive’ or ‘interpretative’ influence over each other’s identity. This can lead to a failure of recognition respect, and generates ethical responsibilities for both fans and celebrities. We conclude by noting that the structural asymmetries we find in parasocial relationships are present in many other types of relationship, especially those in which one person holds a position of power. As such, it is valuable to pay attention to the way in which asymmetries point to forms of parasociality in these other relationships, and the extent to which they give rise to distinct ethical responsibilities. (shrink)

A commonly raised criticism against celebrity culture is that it celebrates people who become famous without any connection to their skills, talents or achievements. A culture in which people become famous simply for being famous is criticized for being shallow and inauthentic. In this paper we offer a defence of celebrity by arguing against this criticism. We begin by outlining what we call the Talent Argument: celebrity is a negative cultural phenomenon because it creates and sustains fame without any connection (...) to the accomplishments that arise from an expression of talent or skill. By appealing to the metaphysics of talent and skill, we argue against the Talent Argument and propose that being a celebrity requires the skills that are necessary to acquire and maintain one’s status as a celebrity. A celebrity is more likely to be talented and successful in their expression of these skills, and even celebrities who are ‘famous for being famous’ will often display talents and skills that give rise to their fame. This means that those who critique celebrity culture should not do so by appealing to the Talent Argument. We show how our account of celebrity, talent and skill works to reject both the strong version of the Talent Argument, as well as a weaker and more plausible version of the argument we call the Valuable Talents argument. We conclude by noting that our analysis has demonstrated the need to explore more closely the kinds of skills that are necessary to cultivate celebrity status. This allows for a more nuanced understanding of what a celebrity is, and the values that are attached to celebrity culture. (shrink)

Almost thirty years ago, in an attempt to undermine what he termed “the principle of alternate possibilities”.

Originally published in 1921, this book presents a concise study of time and space relations by the renowned British physicist Alfred Robb (1873-1936). The text is one of a series of works on the topic of special relativity written by Robb from 1911 onwards. An appendix section is included. This book will be of value to anyone with an interest in special relativity, the development of physics and the history of science.

In Minkowski spacetime, because of the relativity of simultaneity to the inertial frame chosen, there is no unique world-at-an-instant. Thus the classical view that there is a unique set of events existing now in a three dimensional space cannot be sustained. The two solutions most often advanced are that the four-dimensional structure of events and processes is alone real, and that becoming present is not an objective part of reality; and that present existence is not an absolute notion, but is (...) relative to inertial frame; the world-at-an-instant is a three dimensional, but relative, reality. According to a third view, advanced by Robb, Capek and Stein, what is present at a given spacetime point is, strictly speaking, constituted by that point alone. I argue here against the first of these views that the four-dimensional universe cannot be said to exist now, already, or indeed at any time at all; so that talk of its existence or reality as if that precludes the existence or reality of the present is a non sequitur. The second view assumes that in relativistic physics time lapse is measured by the time co-ordinate function; against this I maintain that it is in fact measured by the proper time, as I argue by reference to the Twin Paradox. The third view, although formally correct, is tarnished by its unrealistic assumption of point-events. This makes it susceptible to paradox, and also sets it at variance with our normal intuitions of the present. I argue that a defensible concept of the present is nonetheless obtainable when account is taken of the non-instantaneity of events, including that of conscious awareness, as that region of spacetime comprised between the forward lightcone of the beginning of a small interval of proper time t and the backward lightcone of the end of that interval. This gives a serviceable notion of what is present to a given event of short duration, as well as saving our intuition of the “reality” or robustness of present events. (shrink)

"What can we expect from the study of Chinese philosophy? « In the philosophical systems of the Hindoos and the Chinese there are still hidden treasures, in which the anticipation of scientific discoveries, the results of thousands of years of occidental research, is most striking. Such are the words of Edward von Hartmann, the most famous living German philosopher1. Much labour has been spent in Europe on the Indian Vedanta philosophy, which had such a marked influence on Arthur Schopenhauer. (...) « The Upanishads, says the author of the Parerga and Paralipomena, are the outcome of the highest human wisdom.... They afford the most remunerative and sublime reading possible in this world, which has been the consolation of my life, as it will be that of my death 2. I do not see why the many germs scattered over the vast field of Chinese philosophy should not have a similar fertilizing influence on some philosophical European mind also. The deep impression caused by the Tao-tê-king will support my view. But much work remains to be done before Chinese philosophy will take its proper place in the history of philosophy. The burden of this task lies with us who are living in China and studying her language and literature, for, while great care is bestowed on all her sister languages in Europe and America, Chinese, the oldest of all, but the youngest in the curriculum of our high-schools, is treated as a step-child by public opinion. This paper is meant as a move in the direction just indicated.". (shrink)

O artigo apresenta uma releitura do problema da lacuna explicativa partindo do empirismo de William James e Alfred N. Whitehead. Segundo as respectivas noções de experiência e processo de James e Whitehead, o artigo procura mostrar que a lacuna explicativa é um mito filosófico na medida em que sustenta uma continuidade ontológica ao mesmo tempo conjugada com uma descontinuidade epistemológica entre mente e mundo ou mente e cérebro – em particular, como ilustração dessa incongruência entre continuidade e descontinuidade, o (...) núcleo do artigo se concentra em torno da revisão do chamado problema dos qualia. Partindo do empirismo de James e Whitehead, e tendo em vista a noção de continuidade, o artigo indica uma alternativa ao déficit epistemológico da lacuna explicativa assim como à visão internalista de mente que ela inspira – a ideia de que a mente está enclausurada no cérebro. Como resultado final, o artigo indica a atualidade do empirismo de James e Whitehead em consonância com as crescentes abordagens não-internalistas de mente e cognição em termos de continuidade que as noções respectivas de James e Whitehead de experiência e processo sugerem. (shrink)

Alfred Sohn-Rethel's Intellectual and Manual Labour is one of the major texts of post-war Marxist theory. A tremendous influence on the major writers of the Frankfurt School, with ongoing relevance to current debates about value, abstraction, and domination, Sohn-Rethel's ideas are here presented at their fullest scope and with their greatest theoretical clarity. Out of print for many years, this new Historical Materialism edition contains a new introduction by Chris O'Kane, an afterword by Chris Arthur, and a complete (...) compilation of the responses to Intellectual and Manual Labour published in the Italian journal Lotta Continua, including a substantial article by Antonio Negri. (shrink)

Provides an introduction to the philosophy of Alfred North Whitehead in the form of a dialogue between Whitehead and the author.

"As a distinctive philosophy, religious humanism emphasizes man's place in an unfathomed universe, reason as an instrument for discovering the truth, free inquiry as a condition for discerning meaning and purpose, and happiness as a fundamental value. "Man's uniqueness emerges partly from homo sapiens' capacity to employ symbols effectively. For this reason, Willard's provocative book is not a celebration of controversy but a sophisticated study exploring the grounds of man's knowledge. Drawing upon phenomenologists such as Alfred Schultz, psychologists such (...) as George Kelley, and argumentation philosophers such as Stephen Toulmin, Willard makes a genuine contribution to intellectual inquiry by extending essential consideration about human knowledge. The [author] demonstrates how 'secular sources' provide a fundamental resource in developing religious understanding from argumentative interactions. "Highly insightful and intellectually refreshing... _Argumentation and the Social Grounds of Knowledge_ provides thought-provoking reading for humanists concerned with rational inquiry, communication theory, religious philosophy, and liberal education." _--Religious Humanism_. (shrink)

Alfred North Whitehead has made an enormous impact upon philosophical thinking. His work continues to fascinate, and occasionally to exasperate, Whitehead's 'Principia Mathematica' is crucial to an understanding of recent philosophy of logic and of mathematics. Whitehead's metaphysics has proved formidably difficult yet stimulating. With his ideas on God he fathered a major school of modern theology.

"As a distinctive philosophy, religious humanism emphasizes man's place in an unfathomed universe, reason as an instrument for discovering the truth, free inquiry as a condition for discerning meaning and purpose, and happiness as a fundamental value. "Man's uniqueness emerges partly from homo sapiens' capacity to employ symbols effectively. For this reason, Willard's provocative book is not a celebration of controversy but a sophisticated study exploring the grounds of man's knowledge. Drawing upon phenomenologists such as Alfred Schultz, psychologists such (...) as George Kelley, and argumentation philosophers such as Stephen Toulmin, Willard makes a genuine contribution to intellectual inquiry by extending essential consideration about human knowledge. The [author] demonstrates how 'secular sources' provide a fundamental resource in developing religious understanding from argumentative interactions. "Highly insightful and intellectually refreshing... _Argumentation and the Social Grounds of Knowledge_ provides thought-provoking reading for humanists concerned with rational inquiry, communication theory, religious philosophy, and liberal education." _--Religious Humanism_. (shrink)

Originally published in 1933, this book presents the content of the Alfred Marshall Lectures for that year, which were delivered by Sir Arthur Salter at Cambridge University. The text sets out Salter's vision regarding the fundamental components of an ordered society. This book will be of value to anyone with an interest in political philosophy and the nature of statehood.

Abstract.I join others who have expressed profound gratitude for the life and thought of Arthur Peacocke. I recall some high points in my interaction with him during a period of forty years as an intellectual companion and personal friend. Some similarities in our thinking about evolution, emergence, top‐down causality, and continuing creation are indicated. Four points of difference are then discussed: (1) Emergent monism or two‐aspect process events? (2) Panentheism or process theism? (3) Creation ex nihilo and/or continuing creation? (...) (4) Voluntary or necessary limitation of God's power? Even when we differed I have benefited immensely from our ongoing interaction. (shrink)

Alfred Mele and David Robb (1998, 2003) offer what they claim is a counter-example to the principle of alternative possibilities (PAP), the principle that a person is morally responsible for what he has done only if he could have done otherwise. In their example, a person makes a decision by his own indeterministic causal process though antecedent circumstances ensure he could not have done otherwise. Specifically, a simultaneously occurring process in him would deterministically cause the decision at the (...) precise time it actually occurs if he were not to make it 'on his own' i.e. without being deterministically caused.Their case is designed to avoid a well-known dilemma that has plagued earlier apparent counterexamples of this sort. We argue, however, that Mele andRobb's example does not have all the features necessary in order for it to undermine PAP. It still fails to avoid the original dilemma. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Thales of Miletus: The Beginnings of Western Science and PhilosophyKevin RobbPatricia F. O’Grady. Thales of Miletus: The Beginnings of Western Science and Philosophy. Aldershot, England: Ashgate, 2002. Pp xxii + 310. Paper, $84.95.This book has a consistent thesis: Thales of Miletus was the first Western scientist and philosopher not just for what he began, but for what he himself said (or, as O'Grady believes, wrote). On this view, (...) Thales made significant contributions to metaphysics ("He asked the question: 'What is real?' no less than Plato and Aristotle did," 249), cosmology (on the earth and earthquakes, 87 ff.), astronomy (notably the eclipse, 126 ff.), mathematics (Proclus attributes Euclidean theorems to Thales, 191 ff.), psychology (on psyche) and theology (on "full of the gods," 108 ff.). O'Grady's thesis is that we know enough about Thales' thoughts in these areas (each a treacherous minefield of scholarly dispute, as O'Grady admits) that, after a clarified understanding of "Scientificity and Rationality" (her awkward title for Chapter 11), we can confidently conclude that philosophy and science were well begun by Thales. "I believe I have drawn a clear and detailed picture of a brilliant, veracious, and courageously speculative Greek. I see him as a questioner of almost everything, an investigator of nature...Thales is not the mere shadowy figure of Guthrie's perception. He is a man of substance, a man of distinction and of lasting importance" (251).O'Grady had early noted that W. K. C. Guthrie considered Thales a shadowy figure historically, made all the more so, Guthrie believed, because the legend kept expanding. For example, a sixth-century Thales as the seeker after the material archê, and so the first important physikos, is unknown before fourth-century Aristotle's Metaphysics Alpha, and by the time Euclidean theorems are attributed to Thales the tendency to foist imposing discoveries on famous persons was prevalent.This raises the major issue concerning O'Grady's exhaustively researched book. To what extent can the doxographic sources (the "A" sections of Diels's 1903Die Fragmente der Vorsokratiker), be used to interpret the Presocratics, especially if the original wording from a thinker perished (any "B" section quotations). It is clear that in the fourth century nothing in writing from Thales survived for the Lyceum to read and catalogue although its scholars clearly sought it; the repeated legetai ("it is said") of Aristotle in Metaphysics Alpha and elsewhere is decisive. It is his standard way of indicating that no written work on the matter survives to be consulted, but stories or oral accounts do.O'Grady's thesis requires that the "A" section material be exploited fully, especially to present Thales as a philosopher (29-70). Many historians will be unwilling to take the entire journey with her. Some (Harold Cherniss) would balk at the first step. The demand for confirming ipsissima verba (or "B" quotations) to reconstruct the thought of any Presocratic with real confidence (as once proposed by G. S. Kirk) threatens to exclude Thales from histories of philosophy, an unsatisfactory result. Even so, Harold Cherniss proposed that drastic solution in 1935 in his magisterial Aristotle's Criticism of Presocratric Philosophy. Presocratic philosophy, he argued, should begin with Anaximander (375).The heart of Cherniss's numbingly exhaustive argument (400 + pages) was that Aristotle's purpose in surveying his predecessors's views was never historical, but dialectical. His intent was to argue for a fourfold causality (on the grounds only four archai had been turned up by all his predecessors, starting with Thales' material cause), and to fit those predecessors's views into a theory of natural causality as he had finally formulated it in his sophisticated, [End Page 107] largely technical vocabulary. Aristotle's "historical" notices on which all later accounts must depend were, thus, never history; the problem and the solution, along with their language, were Aristotle's alone. If Theophrastus paraphrased what he found in Aristotle (McDiarmid), and if the post-Aristotelian doxographic notices were largely dependent on Theophrastus (so already Diels in 1879, in Doxographi Graeci), then any attempt to extract a philosophical Thales from the later doxographic sources (or Aristotle) is methodologically doomed from... (shrink)