Burkart et al. present a paradox – general factors of intelligence exist among individual differences (g) in performance in several species, and also at the aggregate level (G); however, there is ambiguous evidence for the existence of g when analyzing data using a mixed approach, that is, when comparing individuals of different species using the same cognitive ability battery. Here, we present an empirical solution to this paradox.

'What is real?' has been one of the key questions of philosophy since its beginning in antiquity. But it is not just a question that philosophers ask. This Very Short Introduction discusses what reality is by looking at a variety of arguments, theories, and thought-experiments from philosophy, physics, and cognitive science.

SummaryThis article addresses how and why the Dutch translation of Forbonnais's Elémens de commerce came about and the reasons for its lack of success. It explores the context in which the Utrecht printers and booksellers Spruit and Haanebrink in 1771 published a Dutch version of the first edition of the Elémens. In the preceding decades the deteriorating wealth and power of the Dutch Republic had become a major theme in the transnational debates on political economy. Recent research has established that (...) Dutch authors contributed to this debate as well, initially by propagating neutrality of trade in combination with an attempt reform the staple market system, but increasingly by arguing the necessity of another type of economy. Inspired by foreign examples, a movement of reformative patriotism emerged, advocating a more balanced economy in which international commerce stimulated mature agricultural and industrial sectors. This type of political economy could be found in Forbonnais's Elémens and may have triggered its rendering into Dutch. It was the first in a series of translations instigated by Hendrik van den Heuvel, the organiser of economic patriotism in the Dutch Republic. Spruit and Haanebrink dedicated the Dutch version of the Elémens to him and mentioned Van den Heuvel's recommendation of the French original. The fact that the intended buyers, economic patriots, were able to read the Elémens in French, may have precluded a big sale of the title, but the poor quality of the translation did not help either. However, one should not conclude that the Dutch reading public was not interested in the Elémens. In 1780 Van den Heuvel still recommended another edition in a better translation. Other sources, such as Dirk Hoola van Nooten's Dutch version of Condillac's Le commerce et le gouvernement considérés relativement l'un à l'autre, suggest that Forbonnais's ideas were acknowledged. (shrink)

1. Die erste Hälfte des Kommentars, mit Ausnahme der Kapitel über die Weltseele.

The relevance of metamathematical researches for philosophy of math- ematics is an indubitable matter. In the paper I shall speak about impli- cations of metamathematics for general philosophy, especially for classical epistemological problems. Let us start with a historical observation con- cerning Hilbert's programme, the rst research programme in metamathe- matics as a separate study of formal systems. This programme was strongly in uence by epistemological considerations. In fact, Hilbert wanted to se- cure all classical mathematics against inconsistencies and this (...) aim had be achieved with the help of nitary consistency proof. Hilbert's claim is like the Cartesian project of reduction of all concepts to clarae et distinctae ideae. The epistemological commitment of original Hilbert's programme may be treated as a prelim- inary heuristic motivation for looking for epistemological implications of metamathematical results. It seems reasonable to examine in this respect three so-called limitative theorems: the rst Godel's incompleteness theo- rem , the second Godel's incom- pleteness theorem consistency of S, cannot be proved in S, providing that S is consistent) and Tarski's undenability theorem ; \S" stands for formal system containing elementary number theory. From the above-mentioned theorems we obtain an important, from philosophical point of view, conclusion: semantics of S cannot be expressed in S. Now, I shall present three applications of limitative theorems to the analysis of classical epistemological problems. (shrink)

Stephenson (2022) has argued that Kant’s thesis that all transcendental truths are transcendentally a priori knowable leads to omniscience of all transcendental truths. His arguments depend on luminosity principles and closure principles for transcendental knowability. We will argue that one pair of a luminosity and a closure principle should not be used, because the closure principle is too strong, while the other pair of a luminosity and a closure principle should not be used, because the luminosity principle is too strong. (...) Stephenson’s argument also depends on a factivity principle for transcendental knowability, which we will argue to be false. (shrink)

The Natural Philosophy of Jan Bayer The main focus of this study is a reconstruction of the natural philosophy of the early modern Prešov's scholar Jan (Johannes) Bayer (1630–1674), with special regard to its Mosaic profile. After a critical reading of the research done on Bayer up to this point, the author concludes that Bayer’s natural-philosophical work, as such, has not yet been satisfactorily analyzed, nor has its connection to its supposedly two most important sources, Francis Bacon and Jan Amos (...) Comenius, been sufficiently explored. The study therefore concentrates on a critical analysis of Bayer’s interpretation of creation and his natural history, which are then both situated in the philosophical context of their time. The author then notes that although Bayer’s project of erecting an original and on the (especially Aristotelian) tradition independent Mosaic natural philosophy ended in failure, the thinker’s work can be assessed as a valuable attempt to synthesize Baconian and Comenian motifs while at the same time reflecting broader intellectual contexts of the period. (shrink)

It is a frequent assumption that—via superluminal information transfers—superluminal signals capable of enabling communication are necessarily exchanged in any quantum theory that posits hidden superluminal influences. However, does the presence of hidden superluminal influences automatically imply superluminal signalling and communication? The non-signalling theorem mediates the apparent conflict between quantum mechanics and the theory of special relativity. However, as a ‘no-go’ theorem there exist two opposing interpretations of the non-signalling constraint: foundational and operational. Concerning Bell’s theorem, we argue that Bell employed (...) both interpretations, and that he finally adopted the operational position which is associated often with ontological quantum theory, e.g., de Broglie–Bohm theory. This position we refer to as “effective non-signalling”. By contrast, associated with orthodox quantum mechanics is the foundational position referred to here as “axiomatic non-signalling”. In search of a decisive communication-theoretic criterion for differentiating between “axiomatic” and “effective” non-signalling, we employ the operational framework offered by Shannon’s mathematical theory of communication, whereby we distinguish between Shannon signals and non-Shannon signals. We find that an effective non-signalling theorem represents two sub-theorems: Non-transfer-control theorem, and Non-signification-control theorem. Employing NTC and NSC theorems, we report that effective, instead of axiomatic, non-signalling is entirely sufficient for prohibiting nonlocal communication. Effective non-signalling prevents the instantaneous, i.e., superluminal, transfer of message-encoded information through the controlled use—by a sender-receiver pair —of informationally-correlated detection events, e.g., in EPR-type experiments. An effective non-signalling theorem allows for nonlocal quantum information transfer yet—at the same time—effectively denies superluminal signalling and communication. (shrink)

This is a collection of essays about logic and its applications to various philosophical problems. In general, it is argued that logic constitutes an important device of philosophical analysis. Concerning the nature of logic the author defends the thesis that first-order logic is the logic. Among the philosophical problems to which logic is applied in the essays are: truth, consistency, realism, foundations of semantics, psychologism, undetermination of theories by empirical data, modalities, value concepts, identity, vagueness, God's existence, transcendentals, legal reasoning, (...) category mistakes, bivalence, the cognitive relation, and meaningfulness. (shrink)

Students of Thomas Aquinas have so far lacked a comprehensive study of his doctrine of the transcendentals. This volume fills this lacuna, showing the fundamental character of the notions of being, one, true and good for his thought. The book inquires into the beginnings of the doctrine in the thirteenth century and explains the relation of the transcendental way of thought to Aquinas's conception of metaphysics. It analyzes 'Being', 'One', 'True', 'Good' and 'Beautiful' individually and discusses their importance for the (...) philosophical knowledge of God. Medieval Philosophy and the Transcendentals: The Case of Thomas Aquinas is intended as a contribution to the question 'What is philosophy in the Middle Ages?' It argues that the doctrine of the transcendentals is essential for understanding medieval philosophy. (shrink)

Is knowledge-how, or “practical” knowledge, a species of knowledge-that, or “theoretical” knowledge? There is no comfortable position to take in the debate around this question. On the one hand, there are counterexamples against the anti-intellectualist thesis that practical knowledge is best analysed as an ability. They show that having an ability to ϕ is not necessary for knowing how to ϕ. On the other hand, the intellectualist analysis of practical knowledge as a subspecies of theoretical knowledge is threatened by its (...) own set of counterexamples, which convincingly establish that practical knowledge lacks many of the typical characteristics of theoretical knowledge. Most strikingly it does not even appear to require a belief. In this paper, I develop an account of practical knowledge that avoids these counterexamples. It also manages to preserve both the status of such knowledge as a cognitive achievement and its apparently close conceptual relation to abilities. I start with the counterexamples against the necessity of abilities for practical knowledge and show that they fail because they underestimate the cognitive demands of attempts. I then make use of the logic of dispositions to bridge the gap that counterexamples against the necessity of abilities for practical knowledge open. It is argued that, instead of the ability to ϕ, it is a specific disposition to have the ability to ϕ that constitutes practical knowledge about ϕ. The resulting theory is an anti-intellectualist position that preserves essential intellectualist motivations and thus should be satisfactory for proponents of both views. (shrink)

This book provides for the first time a complete history of the doctrine of the transcendentals and shows its importance for the understanding of philosophy in the Middle Ages.

The bulk of the present book has not been published previously though Chapters II and IV are based in part on two earlier papers of mine: "The Influence of Harald H!1lffding's Philosophy on Niels Bohr's Interpretation of Quantum Mechanics", which appeared in Danish Yearbook of Philosophy, 1979, and "The Bohr-H!1lffding Relationship Reconsidered", published in Studies in History and Philosophy of Science, 1988. These two papers comple ment each other, and in order to give the whole issue a more extended treatment (...) I have sought, in the present volume by drawing on relevant historical material, to substantiate the claim that H!1lffding was Bohr's mentor. Besides containing a detailed account of Bohr's philosophy, the book, at the same time, serves the purpose of making H!1lffding' s ideas and historical significance better known to a non-Danish readership. During my work on this book I have consulted the Royal Danish Library; the National Archive of Denmark and the Niels Bohr Archive, Copenhagen, in search of relevant material. I am grateful for permission to use and quote material from these sources. Likewise, I am indebted to colleagues and friends for commenting upon the manuscript: I am especially grateful to Professor Henry Folse for our many discussions during my visit to New Orleans in November-December 1988 and again here in Elsinore in July 1990. (shrink)

This study deals with the concept of natura as it is presented in Comenius’s Pansophia. Since Comenius’s concept of nature is inseparable from his anthropological views, the paper discusses also his anthropology. Man is considered here an integral part of the material world which, however, through his immortal mind and its three infinite components surpasses the material world and rises above it. Man, especially in his limitlessness and freedom of human will, resembles God. The human individual thus becomes not only (...) the creation of God, but the partner and collaborator of God, insofar as the process of completing the work of Creation is concerned. The outcomes of human activity are called the world of human creation, the world of morality and the world of the spirit, in which nature is brought to perfection. The final part of the study focuses on the concept of natura humana which is important in the whole Consultatio catholica, not only in the Pansophia. Despite all difficulties in interpretation, Comenius’s concept of human nature can be reconstructed. According to Comenius the basis of human nature is the openness of human existence founded on the free and unrestricted will. © FILOSOFIA, 2014. (shrink)

Cognitive Science, Volume 46, Issue 9, September 2022.

Emergent quantum mechanics (EmQM) explores the possibility of an ontology for quantum mechanics. The resurgence of interest in realist approaches to quantum mechanics challenges the standard textbook view, which represents an operationalist approach. The possibility of an ontological, i.e., realist, quantum mechanics was first introduced with the original de Broglie-Bohm theory, which has also been developed in another context as Bohmian mechanics. This Editorial introduces a Special Issue featuring contributions which were invited as part of the David Bohm Centennial symposium (...) of the EmQM conference series (www.emqm17.org). Questions directing the EmQM research agenda are: Is reality intrinsically random or fundamentally interconnected? Is the universe local or nonlocal? Might a radically new conception of reality include a form of quantum causality or quantum ontology? What is the role of the experimenter agent in ontological quantum mechanics? The Special Issue also includes research examining ontological propositions that are not based on the Bohm-type nonlocality. These include, for example, local, yet time-symmetric, ontologies, such as quantum models based upon retrocausality. This Editorial provides topical overviews of thirty-one contributions which are organized into seven categories to provide orientation. (shrink)

Educating the gaze is easily understood as becoming conscious about what is 'really' happening in the world and becoming aware of the way our gaze is itself bound to a perspective and particular position. However, the paper explores a different idea. It understands educating the gaze not in the sense of 'educare' (teaching) but of 'e-ducere' as leading out, reaching out. E-ducating the gaze is not about getting at a liberated or critical view, but about liberating or displacing our view. (...) It is not about becoming conscious or aware , but about becoming attentive , about paying attention . E-ducating the gaze, then, is not depending on method, but relying on discipline; it does not require a rich methodology, but asks for a poor pedagogy, i.e. for practices which allow to expose ourselves. One example of such practice is that of walking. Consequently e-ducating the gaze could be about an invitation to go walking. This idea is explored b way of a comment on two quotations, one by Walter Benjamin and one by Michel Foucault. (shrink)

As the theory of the atom, quantum mechanics is perhaps the most successful theory in the history of science. It enables physicists, chemists, and technicians to calculate and predict the outcome of a vast number of experiments and to create new and advanced technology based on the insight into the behavior of atomic objects. But it is also a theory that challenges our imagination. It seems to violate some fundamental principles of classical physics, principles that eventually have become a part (...) of western common sense since the rise of the modern worldview in the Renaissance. So the aim of any metaphysical interpretation of quantum mechanics is to account for these violations. (shrink)

The article starts from the questions: what is it to be an inhabitant or citizen of a globalised world, and how are we to think of education in relation to such inhabitants? We examine more specifically the so–called ‘European area of higher education’ that is on the way to being established and that can be regarded as a concrete example of a process of globalisation. In the first part of the paper we try to show that the discursive horizon, and (...) the concrete techniques and strategies that accompany the establishment of this space of higher education, invite the inhabitants of that space to see themselves as entrepreneurial and autonomous entities. In the second part we show how this specific kind of subjectivation (this production of subjects), related as it is to this globalised space, involves what we call an immunisation that also affects our thinking and our ideas in and about education. To refer to this as a kind of immunisation implies that globalisation could in fact be considered a closing or enclosing rather than an opening up. We argue, therefore, that this immunisation needs to be refused in favour of the invention of other kinds of subjectivity, other ways of speaking and writing about the world and about education, such that we relate to ourselves in a different way. (shrink)

The book gives an painstaking analysis of Niels Bohr's understanding of quantum mechanics based on a claim that Bohr was influenced by Harald Høffding's approach to philosophical problems.

This article considers the critical theory of the Frankfurt School in the context of decolonisation and asks whether it can have continuing relevance given its foundations in white, western traditions which bear the hallmarks of colonialism. Despite critical theory, particularly in its early radical figurations, situating itself as an alternative to traditional western philosophy it undoubtedly shares some of the myopic and Eurocentric traits of this tradition. Mindful of not wishing to perpetuate colonial impulses to appropriate Indigenous philosophies, this article (...) harnesses the twin ideas of a decolonial conversation and interacting in a third space, both of which foreground historical power imbalances and injustices. Only on that basis can a genuine engagement occur between western and Indigenous thought. My aim, as a western scholar, is to explore the relevance of critical theory in this decolonial age. By highlighting intersections, while acknowledging crucial differences, between critical theory and Indigenous philosophies I seek to show that critical theory can play a crucial role in how western scholars respond to and embrace the necessary and compelling movement of decolonialisation, but only first by acknowledging their own shortcomings, particularly in relation to race, racism and colonialism. (shrink)

I argue that Hannah Arendt's analysis of the development of modern society illuminates one aspect of prevailing educational discourse. We can understand the ‘learning society’ as both an effect and an instrument of the logic of ‘bare biological life’ or zoé that Arendt claims is the ultimate point of reference for modern society. In such a society we seem to live permanently under the threat of social exclusion, being permanently put in the position of learners or problem-solvers, without the right (...) of appeal. To imagine the possibility of such an appeal requires us to recover our sense of the experience of childhood. (shrink)