We propose and investigate a uniform modal logic framework for reasoning about topology and relative distance in metric and more general distance spaces, thus enabling the comparison and combination of logics from distinct research traditions such as Tarski’s for topological closure and interior, conditional logics, and logics of comparative similarity. This framework is obtained by decomposing the underlying modal-like operators into first-order quantifier patterns. We then show that quite a powerful and natural fragment of the resulting first-order logic can be (...) captured by one binary operator comparing distances between sets and one unary operator distinguishing between realised and limit distances . Due to its greater expressive power, this logic turns out to behave quite differently from both and conditional logics. We provide finite axiomatisations and ExpTime-completeness proofs for the logics of various classes of distance spaces, in particular metric spaces. But we also show that the logic of the real line is not recursively enumerable. This result is proved by an encoding of Diophantine equations. (shrink)

The aim of the dissertation is to formulate a research program in moral cognition modeled on aspects of Universal Grammar and organized around three classic problems in moral epistemology: What constitutes moral knowledge? How is moral knowledge acquired? How is moral knowledge put to use? Drawing on the work of Rawls and Chomsky, a framework for investigating -- is proposed. The framework is defended against a range of philosophical objections and contrasted with the approach of developmentalists like Piaget and Kohlberg. (...) ;One chapter consists of an interpretation of the analogy Rawls draws in A Theory of Justice between moral theory and generative linguistics. A second chapter clarifies the empirical significance of Rawls' linguistic analogy by formulating a solution to the problem of descriptive adequacy with respect to a class of commonsense moral intuitions, including those discussed in the trolley problem literature originating in the work of Foot and Thomson. Three remaining chapters defend Rawls' linguistic analogy against some of its critics. In response to Hare's objection that Rawls' conception of moral theory is too empirical and insufficiently normative, it is argued that Hare fails to acknowledge both the centrality of the problem of empirical adequacy in the history of moral philosophy and the complexity of Rawls' approach to the problem of normative adequacy. In response to Nagel's claim that the analogy between moral theory and linguistics is false because whatever native speakers agree on is English, but whatever ordinary men agree in condemning is not necessarily wrong, it is argued that the criticism ignores both Rawls' use of the competence-performance distinction and the theory-dependence of the corresponding distinction in linguistics. In response to Dworkin's claim that Rawls' conception of moral theory is incompatible with naturalism and presupposes constructivism, it is argued that Dworkin's distinction between naturalism and constructivism represents a false antithesis; neither is an accurate interpretation of the model of moral theory Rawls describes in A Theory of Justice. The thesis concludes by situating Rawls' linguistic analogy within the context of broader debates in metaethics, democratic theory, natural law theory, and the theory of moral development. (shrink)

Is the science of moral cognition usefully modelled on aspects of Universal Grammar? Are human beings born with an innate 'moral grammar' that causes them to analyse human action in terms of its moral structure, with just as little awareness as they analyse human speech in terms of its grammatical structure? Questions like these have been at the forefront of moral psychology ever since John Mikhail revived them in his influential work on the linguistic analogy and its implications for (...) jurisprudence and moral theory. In this seminal book, Mikhail offers a careful and sustained analysis of the moral grammar hypothesis, showing how some of John Rawls' original ideas about the linguistic analogy, together with famous thought experiments like the trolley problem, can be used to improve our understanding of moral and legal judgement. (shrink)

This paper discusses the role of Law and Legal Thinking in Critical Theory with specific reference to the arguments that Michael Hardt and Antonio Negri offer in their book Commonwealth. The core idea is that Critical Theory is no less radical, but much more concrete, when it is performing not only an external, but also an internal critique of the Law. It shows that the role of the law in critical theory emerges as a problem when the latter claims that (...) ‘there is no outside’ and that ‘the legal base of the system structures our lives.’ It then discusses optimistic and pessimistic strategies to overcome the problem, and argue for a demanding strategy which consist in articulating the external and the internal critique of the law. To make this point, the paper goes back to the epistemic context in which critical attitudes are deployed (the ‘Conflict of the Faculties’), describes the four theoretical moves constitutive of the historical moment in which, at the end of the 18th Century, modern law as we know it was conceived of and founded; and sketches the key moments of the history of the internal critique of the law. It then illustrates the demanding strategy with examples taken from the field of Intellectual Property, and concludes that the Law is malleable and open enough to allow the thinking and practicing of radical alternatives from within the legal system and also that alternatives spoken in the language of the law are no less radical, but certainly, more concrete than others. (shrink)

This groundbreaking work by one of the world's foremost theoreticians of Russian literature, culture, and thought gives for the first time an extensive and detailed examination of the development of Russian thought during the late Soviet period. Countering the traditional view of an intellectual wilderness under the Soviet regime, Mikhail Epstein offers a systematic account of Russian thought in the second half of the 20th century. In doing so, he provides new insights into previously ignored areas such as Russian (...) liberalism, personalism, structuralism, neo-rationalism, and culturology. Epstein shows how Russian philosophy and culture has long been trapped in an intellectual prison of its own making as it sought to create its own utopia. However, he demonstrates that it is time to reappraise Russian philosophical thought and cultural theory, now freed from the bonds of totalitarianism. We are left with not only a new and exciting interpretation of Russian thought, but also an opportunity to rethink our own intellectual heritage. (shrink)

The academic community in the West tends to be suspicious of Russian philosophy, often relegating it to another category, such as “ideology” or “social thought.” But what is philosophy? There is no simple universal definition, and many thinkers consider it impossible to formulate one. The most credible attempt is nominalistic: philosophy is the practice in which Plato and Aristotle were involved. As Alfred North Whitehead wrote, “The safest general characterization of the European philosophical tradition is that it consists of a (...) series of footnotes to Plato.”If so, then Russian thought needs to be understood as an important part of the Western philosophical heritage, given that it offers perhaps the most elaborate set of footnotes to Plato's most mature and comprehensive dialogues: the Republic and the Laws. The status of ideas in Russian philosophy mirrors Plato's vision of them as ontological and political entities, “laws,” or ideal principles—as distinct from mere epistemic units or tools of cognition. The Platonic tendency to integrate and implement religious, philosophical, and political teachings culminated in twentieth-century Russia. In the Soviet state, perhaps more than anywhere else in history, philosophy became a supreme legal and political institution, acquiring the power of a suprapersonal, universal reason. Hence thought itself, in the moment of its triumph, became a prisoner in the social structures that Soviet ideocracy erected on a philosophical foundation. In discussing Russian philosophy, we inevitably consider the practical application of Platonic conceptions by the Soviet ideocracy to a state in which philosophy was called upon to rule.According to Sergei Averintsev, the emphasis on Platonism in the Russian intellectual tradition is nothing to be proud of; it should rather be lamented and repented. Despite the obvious Platonic preferences of Russian thinkers (from Ivan Kireyevsky to Aleksei Losev), Averintsev asks whether even now we might be able to reorient the tradition toward Aristotle instead—toward a more secular, tolerant, and analytic philosophy of human nature. “If Plato is the first utopian,” Averintsev writes, “Aristotle is the first thinker to look the spirit of utopia right in the eye and overcome it.... Aristotle's technique of thought is more neutral toward religion than is Plato's ecstasy.” Characteristically, the name index to the Palgrave Handbook of Russian Thought contains almost twice as many mentions of Plato as of Aristotle.Each national tradition has its own “strange attractor,” as they say now in complexity theory. English empiricism, French rationalism, German Idealism, American pragmatism... However stereotypical these generalizations are, they help to clarify the nations’ distinctive contributions to philosophy. Where does Russia stand in this row? I think that Caryl Emerson is correct to pinpoint, among the most distinctive features of the Russian intellectual tradition, the striving for “wholeness” (tselostnost’). Many Russian thinkers seem to evade definitive and particular “isms,” preferring to find ways of complementing (and thus diluting) those that are on offer. Faced with the claims for rationalism, for example, the Russian response tends to be that true rationality is or should be coupled with fullness of feeling. The characteristic Russian “ism” is at best “holism,” at worst “totalitarianism,” and is usually directed against Western thought. Kireyevsky declares: There [in the West] is a bifurcation [razdvoenie] of the spirit, a bifurcation of thoughts, a bifurcation of the sciences, a bifurcation of the state, a bifurcation of estates, a bifurcation of society, a bifurcation of family rights and duties, a bifurcation of morality and the heart.... In Russia, on the contrary, there is a predominant tendency toward the wholeness of the inner and the outer, of public and moral being.Vladimir Solovyov held that the goal of all knowledge was to comprehend “total unity” and to overcome all kinds of unilateralism, which he referred to as “abstract elements” (otvlechennye nachala). These one-sided elements included Realism, rationalism, empiricism, and positivism, all of which had been advanced by Western philosophical movements.Reading the Handbook, I was struck by how steadily, from one thinker to another, the concept of “unity” is reiterated in various synonyms and contexts: “all-unity,” “wholeness,” “totality,” “integrity,” “edinstvo,” “tsel'nost,’” “tselostnost,” “sobornost,” and so forth. Russian thinkers endeavor not to create something original and special but to unify everything that has already been done and known. Consider opponents, like the Slavophiles and Westernizers; take Petr Chaadaev and Vissarion Belinsky, Kireyevsky and Alexander Herzen, Dostoevsky and Solovyov—all are united by this “super-idea,” proclaiming its embodiment to be the all-embracing vocation of the Russian people. At the same time, they sharply reject all “private principles” and “trashy certainty” (Belinsky's driannaia opredelennost’)—anything that restricts and divides individuals or nations. All these forms of privacy and particularity must be overcome on the way to a universal whole that is even greater in scale than Western Catholicism. According to this logic of totality, we would be better off left with nothing than to be content with the particular and the limited. The first original Russian thinker, Chaadaev (1794–1856), makes the salto mortale of declaring Russia a country that has given nothing to the world, then proclaiming that Russia's destiny is to rise above the rest of the world and resolve all its contradictions. From nothing to everything: such are the philosophical foundations for the totalitarian aspiration of Russian thought, which eventually expressed itself in the revolutionary movements and communist experiments of the twentieth century.As is well known, Russian literature is considered in the West a far more powerful and original expression of philosophical ideas than Russian philosophy as such. Characteristically, then, almost half of the Handbook, its entire second part, is devoted to the dialogue of Russian philosophy with literature and art. As M. N. Forster remarks in the Handbook's concluding essay: “It is natural to wonder why this striking asymmetry between relatively modest achievements in pure philosophy and spectacularly high achievements in literature came about.” To the literary focus of Russian philosophy, we can add a political focus. At least a third of part one of the Handbook is devoted to Russian political and revolutionary philosophy, to Lenin and other Marxists, to Ivan Ilyin, and so on. In this context, both literature and politics assumed philosophical dimensions, often overshadowing philosophy itself.Bertrand Russell lamented that the system of philosophical categories in the West featured mostly nouns (being, consciousness, idea, matter, substance, and so forth), omitting adjectives, verbs, prefixes, and other parts of speech. This criticism should be applied to the category philosophy itself. Why the noun philosophy rather than the adjective philosophical, which can be applied to many areas of activity and creativity, including literature and politics?In Russian intellectual history, the philosophical, rather than philosophy, is the predominant category. The state, ideology, economics, politics and geopolitics, literature, art, warfare, space exploration—all these spheres in Russia and the USSR have been and remain abundantly philosophical, subordinated to certain philosophical tasks, though philosophy as such has never been as developed and sophisticated as in the West. As a discipline, Western philosophy “outsourced” itself to Russian disciples, leaving it to Dostoevsky and Tolstoy, Lenin and Trotsky, to test in literary and political practices a host of Western philosophical ideas, from those of Plato, Rousseau, and Hegel to those of Feuerbach, Marx, and Nietzsche.Likewise, the verb to philosophize is used in ways unusual and awkward in the West. “It is characteristic of the Russian people to philosophize [filosofstvovat'],” as Nikolai Berdyaev observed: “An illiterate Russian peasant likes to pose questions of a philosophical nature—about the meaning of life, about God, about eternal life, about evil and untruth, about how to realize the Kingdom of God.” The philosophical and philosophizing, as attributes and actions of the state and society, overpowered philosophy as a noun—as an academic discipline, if you will. Russian philosophy has had a very modest impact on the West, but the impact of the philosophical has been immense. Nineteenth-century Russian literature influenced Western culture with its philosophical interrogations and existential dilemmas, just as, in the twentieth century, the USSR influenced the West with the philosophical ideas (Marxism, materialism, dialectics, collectivism, socialism, communism) that determined Soviet ideology, politics, and economics.In the USSR of the 1920 and 1930s, for instance, philosophy as an independent academic subject was in a subdued position, as a servant of party ideology. But, meanwhile, the sphere of the philosophical spread to such distant domains as theater (Stanislavsky), physiology (Pavlov), and agriculture (Michurin), with all such activities glorified and sponsored by the state as “philosophically correct”—as faithful to “materialism” and “Realism.” Paradoxically, in the quintessentially philosophical state that was the USSR, the state of philosophy, with the repression of all independent thought and thinkers, was miserable. The fateful and often disastrous originality of Russian philosophy consisted precisely in its dissemination to other areas, in an act of kenosis or self-transcendence that can be viewed both as an aggressive philosophical appropriation of politics, economics, ideology, and literature—and as philosophy's sacrificial devotion to the world beyond its professional boundaries.So there are three features that make Russian thought relevant and dangerous: its Platonic utopian aspiration; its spirit of totality; and its tendency to transcend the boundaries of academic philosophy and to philosophize society, politics, and life in general. Russian philosophy has not been as good at explaining the world as at changing it, sometimes ethically and poetically, sometimes violently and aggressively. Teachers and students of Russian culture should be deeply motivated to draw more attention to the philosophical in Russia and to raise its status in the Western academy. In my view, we would do better service to Russian philosophy if we are frank enough to qualify it as dangerous, sometimes very toxic and addictive, fraught with totalistic tendencies. This philosophy is the voice of the “underground,” both in the Dostoevskian and Leninist senses.At the same time, however, the antidotes concocted in the Russian metaphysical laboratory are of enormous value: the Russian versions of personalism, existentialism, secular and religious liberalism, neorationalism, culturology, conceptualism, and postmodernism. These movements, which counteract totalization, need to be studied precisely because they were cooked up and tested under the same extreme conditions in which the most dangerous intellectual poisons have been produced. (shrink)

This book is not only a major twentieth-century contribution to Dostoevsky’s studies, but also one of the most important theories of the novel produced in our century. As a modern reinterpretation of poetics, it bears comparison with Aristotle.“Bakhtin’s statement on the dialogical nature of artistic creation, and his differentiation of this from a history of monological commentary, is profoundly original and illuminating. This is a classic work on Dostoevsky and a statement of importance to critical theory.” Edward Wasiolek“Concentrating on the (...) particular features of ‘Dostoevskian discourse,’ how Dostoevsky structures a hero and a plot, and what it means to write dialogically, Bakhtin concludes with a major theoretical statement on dialogue as a category of language. One of the most important theories of the novel in this century.” The Bloomsbury Review. (shrink)

Scientists from various disciplines have begun to focus attention on the psychology and biology of human morality. One research program that has recently gained attention is universal moral grammar (UMG). UMG seeks to describe the nature and origin of moral knowledge by using concepts and models similar to those used in Chomsky's program in linguistics. This approach is thought to provide a fruitful perspective from which to investigate moral competence from computational, ontogenetic, behavioral, physiological and phylogenetic perspectives. In this article, (...) I outline a framework for UMG and describe some of the evidence that supports it. I also propose a novel computational analysis of moral intuitions and argue that future research on this topic should draw more directly on legal theory. (shrink)

У статті аналізується вплив спорту на духовно-екзистенційну культуру молоді та на цій основі досліджується освітній аспект спорту. Адже спорт підтримує здатність до зміни, до духовної самореалізації суб’єктів. Особливо це стосується такого суб’єкта, як учнівська та студентська молодь. Її духовна культура в цілому являє собою систему, що саморозвивається. Спортивна діяльність ціннісно орієнтує особистість, будучи включеною в ширший життєвий контекст. Збереження духовного і фізичного здоров’я має своєю передумовою певний компроміс між обов’язковістю розв’язання освітніх завдань і необхідністю збереження та відтворення при цьому фізичного (...) й душевного здоров’я. А саме збереження здоров’я молоді багато в чому залежить від форм і методів навчального процесу, психологічного клімату в навчальному закладі і від організації спеціалізованої системи його (здоров’я) формування та відтворення. (shrink)

У статті висвітлюється етичне вчення митрополита Андрея Шептицького про природні чесноти, яке є важливою складовою його етичної системи. Природні чесноти митрополит розуміє як довершений вираз людської природи. Їх він нараховує чотири: розсудливість як чеснота розуму, мужність як чеснота емоційності, стриманість як чеснота чуттєвості та справедливість як чеснота волі. Вони є природними, оскільки мають бути властивими людині як істоті розумній. Але чесноти виникають у особистостей не автоматично чи за необхідністю, а з набуттям ними певних звичок вільно вчиняти моральним чином, згідно із (...) нормами, які розумом визнані за природні. Етика природних чеснот у Шептицького є творчим процесом самотворення особистості. Вона побудована на основі етичного вчення Томи Аквінського та цілком перебуває у межах раннього неотомізму. Шептицький дає їй не екзистенціальну, як у Ж. Марітена і Е. Жильсона інтерпретацію, а метафізичну. Таким чином, митрополит не переходить від ранньонеотомістського до екзистенціального типу етики чеснот томізму. Його вчення про чесноти як довершеності природних властивостей душі суттєво відрізняється від сучасного феноменологічного розуміння цих чеснот як цінностей (М. Шелер, Н. Гартман, Д. Гільдебранд). Андрей Шептицький максимально повно використав вчення Томи Аквінського про природні чесноти для обґрунтування загальноідеалістичного і християнського гуманізму. (shrink)

У статті висвітлюються погляди о. М. Конрада на націоналізм та пов’язані з ним поняття: національна ідентичність, нація, національна держава у контексті проблеми «націоналізм та католицизм», які він висловив у доповіді під назвою «Націоналізм та католицизм», написаній для виступу на Академічних вечорах Богословського Наукового Товариства. Проведене дослідження дало можливість, на основі аналізу основоположних понять націоналізму, з’ясувати бачення М. Конрадом альтернативного вчення до інтегрального націоналізму Д. Донцова – націоналізму католицького. Також ствердити, що мислителю вдалося розвинути власне ґрунтовне і виважене бачення проблеми, яке (...) можна окреслити як католицький націоналізм. У результаті вивчення його ідей було з’ясовано, що вони містяться на межі двох філософських напрямів – неотомізму та політичної філософії. Однією з причин ідеї розвитку націоналізму на християнських засадах була потреба протиставити її інтегральному націоналізму Д. Донцова, який перебував під впливом філософії Ф. Ніцше. Спільність розуміння поняття національної ідентичності, сутності націоналізму та його видів Конрадом і сучасними мислителями (В. Лісовий, О. Проценко, Е. Сміт) свідчить про далекоглядність та актуальність ідей отця у царині політичної філософії. Порівняння доповіді М. Конрада з працями польських мислителів Я. Воронецького та Ю. Бохенського дало можливість ствердити, що його ідея католицького націоналізму розвивалася у межах політико-філософського дискурсу з розвитку, поширення та впровадження націоналістичних ідей як у польському, так і в українському середовищі. М. Конрад, Я. Воронецький та Ю. Бохенський намагалися розглядати проблему націоналізму на засадах раннього неотомізму, зокрема вчення про природній закон, загальне добро, вчення про державу, застосовуючи його до проблем тогочасного суспільства. (shrink)

My primary aims in this paper are to explain what exploitation is, when it’s wrong, and what makes it wrong. I argue that exploitation is not always wrong, but that it can be, and that its wrongness cannot be fully explained with familiar moral constraints such as those against harming people, coercing them, or using them as a means, or with familiar moral obligations such as an obligation to rescue those in distress or not to take advantage of people’s vulnerabilities. (...) Its deepest wrongness, I argue, lies in our moral obligation not to extract excessive benefits from people who cannot, or cannot reasonably, refuse our offers. (shrink)

Mikhail Lifshitz is a major forgotten figure in the tradition of Marxist philosophy and art history. _The Crisis of Ugliness_, published here in English for the first time, is a compact broadside against modernism in the visual arts that resists the dogmatic complacencies of Stalinist aesthetics.

This book provides brief expositions of the central concepts in the field of Global Studies. Former President of the Soviet Union Mikhail Gorbachev says, “The book is intelligent, rich in content and, I believe, necessary in our complex, turbulent, and fragile world.” 300 authors from 50 countries contributed 450 entries. The contributors include scholars, researchers, and professionals in social, natural, and technological sciences. They cover globalization problems within ecology, business, economics, politics, culture, and law. This interdisciplinary collection provides a (...) basis for understanding the concepts and methods within global studies and for accessing lengthier and more technical research in the field. The articles treat such important topics as the biosphere, ozone depletion, land resources and pollution, world health challenges, education, global modeling, sustainable development, war, weapons of mass destruction, and terrorism. The book also promotes academic cooperation, political dialogue, and mutual understanding across diverse traditions and national identities that are needed to engage successfully the many daunting challenges of globalization. (shrink)

When is it immoral to take advantage of another person for one's own benefit? For some, such as Ruth Sample, John Roemer, and Will Kymlicka, the answer at least partly depends on whether what one takes advantage of is the fact that this person is, or has been, the victim of injustice. I argue, however, that whether person A wrongly exploits person B is wholly unrelated to whether A takes advantage of the fact that B is, or was, the victim (...) of injustice. I also develop a positive account regarding which personal attributes one should not exploit for personal gain. (shrink)

In this paper, the predicate counterparts, defined both axiomatically and semantically by means of Kripke frames, of the modal propositional logics $\textbf {GL}$, $\textbf {Grz}$, $\textbf {wGrz}$ and their extensions are considered. It is proved that the set of semantical consequences on Kripke frames of every logic between $\textbf {QwGrz}$ and $\textbf {QGL.3}$ or between $\textbf {QwGrz}$ and $\textbf {QGrz.3}$ is $\Pi ^1_1$-hard even in languages with three (sometimes, two) individual variables, two (sometimes, one) unary predicate letters, and a single (...) proposition letter. As a corollary, it is proved that infinite families of modal predicate axiomatic systems, based on the classical first-order logic and the modal propositional logics $\textbf {GL}$, $\textbf {Grz}$, $\textbf {wGrz}$ are not Kripke complete. Both $\Pi ^1_1$-hardness and Kripke incompleteness results of the paper do not depend on whether the logics contain the Barcan formula. (shrink)

_Russian Philosophy in the Twenty-First Century: An Anthology_ presents a variety of contemporary philosophic problems found in the works of prominent Russian thinkers, ranging from social and political matters and pressing cultural issues to insights into modern science and mounting global challenges.

Adequality, or παρισóτης (parisotēs) in the original Greek of Diophantus 1 , is a crucial step in Fermat’s method of finding maxima, minima, tangents, and solving other problems that a modern mathematician would solve using infinitesimal calculus. The method is presented in a series of short articles in Fermat’s collected works (1891, pp. 133–172). The first article, Methodus ad Disquirendam Maximam et Minimam 2 , opens with a summary of an algorithm for finding the maximum or minimum value of an (...) algebraic expression in a variable A. For convenience, we will write such an expression in modern functional notation as f (a). 3 The algorithm can be broken up into six steps in the following way:Introduce an auxiliary .. (shrink)

Journal of Philosophy of Education, EarlyView.

We prove that the positive fragment of first-order intuitionistic logic in the language with two individual variables and a single monadic predicate letter, without functional symbols, constants, and equality, is undecidable. This holds true regardless of whether we consider semantics with expanding or constant domains. We then generalise this result to intervals \ and \, where QKC is the logic of the weak law of the excluded middle and QBL and QFL are first-order counterparts of Visser’s basic and formal logics, (...) respectively. We also show that, for most “natural” first-order modal logics, the two-variable fragment with a single monadic predicate letter, without functional symbols, constants, and equality, is undecidable, regardless of whether we consider semantics with expanding or constant domains. These include all sublogics of QKTB, QGL, and QGrz—among them, QK, QT, QKB, QD, QK4, and QS4. (shrink)

I argue against the view that there is intrinsic value in making one's own decisions about the direction and shape of one's life.