The Realm of Reason develops a new, general theory of what it is for a thinker to be entitled to form a given belief. The theory locates entitlement in the nexus of relations between truth, content, and understanding. Peacocke formulates three principles of rationalism that articulate this conception. The principles imply that all entitlement has a component that is justificationally independent of experience. The resulting position is thus a form of rationalism, generalized to all kinds of content. To show (...) how these principles are realized in specific domains, Peacocke applies the theory in detail to several classical problems of philosophy, including the nature of perceptual entitlement, induction, and the status of moral thought. These discussions involve an elaboration of the structure of entitlement in ways that have applications in many other areas of philosophy. He also relates the theory to classical and recent rationalist thought, and to current issues in the theory of meaning, reference and explanation. In the course of these discussions, he proposes a general theory of the a priori. The focus of the work lies in the intersection of epistemology, metaphysics, and the theory of meaning, and will be of interest both to students and researchers in these areas, and to anyone concerned with the idea of rationality. (shrink)

In The Realm of Rights Judith Thomson provides a full-scale, systematic theory of human and social rights, bringing out what in general makes an attribution of ...

This paper focuses on the realm of omnipotence from a Lacanian viewpoint.

Supposition is frequently invoked in many fields within philosophy, including aesthetics, philosophy of mind, philosophy of science and epistemology. However, there is a striking lack of consensus about the nature of supposition. What is supposition? Is supposition a sui generis type of mental state or is it reducible to some other type of mental state? These are the main questions Margherita Arcangeli explores in this book. She examines the characteristic features of supposition, along the dimensions of phenomenology and emotionality, among (...) others, in a journey through the imaginative realm. An informed answer to the question “What is supposition?” must involve an analysis of imagination, since supposition is so often defined in opposition to the latter. She assesses rival explanations of supposition putting forward a novel view, according to which the proper way of seeing supposition is as a primitive type of imaginative state. Supposition and the Imaginative Realm: A Philosophical Inquiry will be of great interest to students of philosophy of psychology, aesthetics, philosophy of mind, philosophy of science and epistemology. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Realm of Mimesis in Plato: Orality, Writing, and the Ontology of the Image by Mariangela EspositoDoug Al-MainiESPOSITO, Mariangela. The Realm of Mimesis in Plato: Orality, Writing, and the Ontology of the Image. Boston: Brill, 2023. xiv + 173 pp. Cloth, $143.00This manuscript grew out of the author’s original interest in Platonic aesthetics, itself developing into a more particularized examination of Plato’s account of beauty. Plato’s (...) interest in the arts is famously bound up in a broad criticism of their imitative nature; the relation between the original and the imitation, or the eidos and the eidolon, is the core topic of this book. When this binary nature of mimesis is emphasized, it is difficult not to see the two poles as opposed to each other, and indeed there are several passages in the Platonic corpus that tell us directly to value the eidos over the eidolon. “The critique of the arts, in general terms, is based on the assumption that they produce multiple, false, sensorial images (eidola ) that are far removed from the truth, while the truth is a process through which multiplicities are gathered together into an intellectual unity (eidos).” While this duality shows up in the dialogues in numerous ways, Esposito seeks to show a method that transcends it, a method that depends on the experience of [End Page 347] beauty. Beauty is the entity that allows for a transition from the sensual to the intellectual, a point Plato makes in both the Symposium and the Phaedrus, and thereby supports the view that the binary pair of image and original are not so discrete as we might originally believe.Esposito’s analysis of the relation between image and original is made concrete through its application to writing and speech. The book is divided into an introduction, three chapters, and a conclusion that track the progress of our ascent to the eidos, with the first chapter devoted to Plato’s critique of writing, the second to the critique of speech, and the third to an analysis of how beauty facilitates going beyond their opposition. The main sources for the critique of writing are the Phaedrus and the Seventh Letter; Socrates in the Phaedrus explicitly declares writing to be an imitation of speech and the Seventh Letter supports this position. Esposito follows Derrida’s famous essay, Plato’s Pharmacy, stating, “In Derrida’s account of the Phaedrus, this is the main charge against the written word: first, it imitates the original, and then—its second crime—substitutes itself for the original.” The ability of the copy to substitute itself for the original shows a sensitivity on Derrida’s part to the kind of project that Esposito wants to engage in, and indeed a major theme of Derrida’s work was his use of the concept of the pharmakon as something that transgressed a boundary between seemingly discrete opposites; the term pharmakon could refer to either a poison or a cure. But Esposito claims that focusing on the opposition between speech and writing ensures that it will never be overcome, and so this criticism of writing (as an imitation) must be demoted in importance. Esposito therefore ultimately distances herself from Derrida and also spends time taking on the importance of the so-called Unwritten Doctrines, especially as outlined by the Tübingen School. The Tübingen School straightforwardly accepts the criticism of writing in comparison to speech and so develops a theory of unwritten doctrines that Plato would only transfer orally. Given her project of synthesizing the tension between writing and speech, it is unsurprising that Esposito would be hostile to the project of the Tübingen School, “which this work does not consider sustainable.”In the second chapter Esposito moves on to the critique of speech. Here the core of her analysis is given to the Sophist, which provides us with “the best ontological expression of the criticism of image making.” The wider criticism of the Sophist is centered on the observation that appearances are bound up with nonbeing itself; “the biggest challenge posed by the sophist and the main danger of the mimetic mechanism is revealed: both allow the pseudos... (shrink)

B Chandrasekaran writes: It appears that there are three realms: the realm of matter, the realm of representations, and the realm of qualia/intentions/consciousness, not just two: matter and consciousness. I like this distinction, although I think there might more naturally be four realms to distinguish.

The Realm of Reason develops a new, general theory of what it is for a thinker to be entitled to form a given belief. The theory locates entitlement in the nexus of relations between truth, content, and understanding. Peacocke formulates three principles of rationalism that articulate this conception. The principles imply that all entitlement has a component that is justificationally independent of experience. The resulting position is thus a form of rationalism, generalized to all kinds of content.To show how (...) these principles are realized in specific domains, Peacocke applies the theory in detail to several classical problems of philosophy, including the nature of perceptual entitlement, induction, and the status of moral thought. These discussions involve an elaboration of the structure of entitlement in ways that have applications in many other areas of philosophy. He also relates the theory to classical and recent rationalist thought, and to current issues in the theory of meaning, reference and explanation. In the course of these discussions, he proposes a general theory of the a priori.The focus of the work lies in the intersection of epistemology, metaphysics, and the theory of meaning, and will be of interest both to students and researchers in these areas, and to anyone concerned with the idea of rationality. (shrink)

Drugs, and the states they induce, play central and interwoven roles in the Dune saga. Spice melange, the most valuable object in the known universe, is a cinnamon‐scented, life‐prolonging, mind‐altering drug found only on the planet of Arrakis. Psychedelics, drugs in the hallucinogen class, share many properties with Arrakeen drugs. It's also intriguing that Imperial denizens refer to the universe's most valuable substance as “spice” and “melange.” Computers, thinking machines, and conscious robots threatened humanity's sovereignty and humanity's unique moral status, (...) particularly from a religious perspective. After years of forced migrations from planet to planet, the Fremen finally settled on Arrakis, becoming its indigenous population. Experiential knowledge will be an important teacher to someone without any prior technical or technological training in sustaining a presence in spiritual realms. Techniques and technologies change the people and societies that use them. (shrink)

Divergent values are often at the heart of natural resource conflict. Using discord over the Grand Staircase-Escalante National Monument in southern Utah, U.S.A. as a case study, I propose that values are perceived as incommensurate because they reflect different realms, with which there exist distinct concepts of what it means to value and distinct, irreducible forms of value expression. I further argue that collaborative, discursive processes are one way to account for plural values in policy and decision making without requiring (...) a common metric, yet they are not without theoretical and practical challenges. (shrink)

Some things we can know just by thinking about them: for example, that identity is transitive, that Gettier’s Smith does not know that the man who will get the job has ten coins in his pockets, that the ratio between two and six holds also between one and three, that it is wrong to wantonly torture innocent sentient beings, and various other things that simply strikeus, intuitively, as true when we consider them. The question is how : how can we (...) know things just by thinking about them? (shrink)

_The Universal_ proposes a radically new philosophical system that moves from ontology to ethics. Drawing on the work of De Beauvoir, Sartre, and Le Doeuff, among others, and addressing a range of topics from the Asian sex trade to late capitalism, quantum gravity, and Merleau-Ponty's views on cinema, Dorothea Olkowski stretches the mathematical, political, epistemological, and aesthetic limits of continental philosophy and introduces a new perspective on political structures. Straddling a course between formalism and conventionalism, Olkowski develops the concept of (...) an ontological unconscious that arises from our "sensible" relation to the world-the information we absorb and emit that affects our encounters with the environment and others. In this "realm of the senses," or the field of vulnerability defined by our experience with pleasure and pain, Olkowski is able to rethink the space-time relations put forth by Irigaray's notion of the "interval," Bergson's "recollection," Merleau-Ponty's idea of the "flesh," and Deleuze's "plane of immanence." This aesthetic sense is shared by all humankind and nonhuman entities in the organic and inorganic world. The sensible universal can be applied to categories of pure and practical reason; experiential binaries of male-female and subject-object; and issues of autonomy, moral laws, and the regulation of perception. (shrink)

The realm of essence.--The realm of matter.--The realm of truth.--The realm of spirit.

The realm of essence.--The realm of matter.--The realm of truth.--The realm of spirit.

In the mid-1960s and 1970s the field of business ethics saw a basic shift in emphasis from personal responsibility to corporate responsibility. While the notion of corporate responsibility has come to be a dominant concept in the field of business ethics since that time, it is a contested concept that admits of a range of conceptions. A concern underlying this paper is that many of these conceptions are less adequate than they might be. This paper has two overlapping goals. First, (...) it seeks to elaborate a more adequate conception of corporate responsibility by drawing upon critical theory to distinguish three different normative realms (viz., legitimacy, morality and ethics). Second, the paper attempts to indicate from a critical theory perspective the nature of corporate responsibilities in each of these realms. The paper begins with a short introduction to German critical theory and an explanation of the different normative realms. The following three sections elaborate in turn the responsibilities of corporations in each on the three normative realms. Finally, the conclusion attempts to indicate some of the advantages of a critical theory conception of corporate responsibility. (shrink)

"In Realms of Legal Interpretation, Kent Greenawalt focuses on how courts decide what is legally forbidden or authorized, and how context shapes their decisions. The problem, he argues, is that we do not, and never have, agreed on all the details of the standards United States judges should employ - like everyone else, judges have different ideas of what constitutes good common sense. Moreover, circumstance regularly throws up hurdles... Different judges react in different ways. Acknowledging that courts will never agree (...) upon a uniform approach to applying norms and interpreting the law, Greenawalt's aim is to provide a capacious, user-friendly model for approaching hard cases sensibly in both public and private law. Just as importantly, the book serves as a pithy guide to the major forms of legal interpretation for nonlawyers" --. (shrink)

In this paper I examine the genesis of Kant’s conception of a realm of ends, arguing that Kant first started to think of morality in terms of striving to be a member of a realm of ends, understood as an ideal community, in the early 1760s, and that he was influenced in this by his encounter with the Swedish mystic Emanuel Swedenborg. In 1766 Kant published Dreams of a Spirit Seer, a commentary on Swedenborg’s magnum opus, Heavenly Secrets. (...) Most commentators take Kant’s attitude towards Swedenborg to have been entirely negative, and argue that, at the most, Kant’s encounter with him had a purely negative impact on Kant’s development, inducing him to reject certain of his early metaphysical positions. I argue, in contrast, that Swedenborg had a positive influence on Kant’s development, particularly on his ethics, for Kant’s conception of a realm of ends is modeled on Swedenborg’s conception of heaven as a community of spirits governed by moral laws. (shrink)

Hervaeus Natalis distinguishes two types of items that can have esse obiective in the intellect: objects of acts of intellection (man, this cat, etc.) and properties unapprehended by these acts, or background properties (being a species, being a particular, etc.), that are beings of reason. Yet, his conception of the esse obiective of objects evolved. First, he had a neutral conception of esse obiective: items presenting themselves to the intellect are cognized, transparently, without being altered in the process. Later, he (...) developed an ontologically committing conception of the objective being of objects: items presenting themselves to the intellect take on rational being (esse rationis) as such. This evolution transpires because Hervaeus introduces intentional relations as what makes the cognized item be objectively in the intellect and includes them within the class of background properties (being of reason). Both these conceptions manage to account for our access to extra-mental things. -/- . (shrink)

learning about language is an exciting and ambitious new series of introductions to fundamental topics in language, linguistics and related areas. The books are designed for students of linguistics and those who are studying language as part of a wider course. In Realms of Meaning Thomas Hofmann provides an introduction to semantics that will be accessible to a student without any formal knowledge of the subject. This book provides an understanding of the way meaning works in natural languages against a (...) background of how we communicate with language. Thomas Hofmann has designed his text with particular attention to the needs and interests of the layman, whether student or interested general reader. To that end he avoids theoretical terminology and elaborate technical apparatus, and his survey also avoids commitment to specific linguistic theories which might limit the general usefulness of the book, or be vulnerable to the changes and developments over time. Contentious issues are mentioned only lightly but analysis of meaning is taken nevertheless to the frontiers of current knowledge, and the book has new ideas and perspectives that will be of real interest to specialists of semantics, linguistics and neighbouring areas especially psychology, philosophy and sociology. The fifteen chapters of the book cover many different aspects of the subject and how meaning is conveyed in linguistic communication. Examples are chosen mainly from English to provide material for the wider discussion of the principles in the subject, but European, East Asian and other languages also provide illuminating examples. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A Realm Without Angels: MENCs Partnerships with Disney and Other Major Corporations Julia EkIund Koza University of Wisconsin-Madison My interest in partnerships between the MENC: The National Association for Music Educators and major corporations such as Disney dates back to 1996 when I was invited to attend a free premiere screening of the movie Mr. Holland 's Opus.1 Never one to turn down anything free, in January of (...) that year I joined more than twenty-fivethousandmusiceducators, administrators, and friends ofthe arts, who gathered at fiftyone locations across the nation to watch the movie. Sponsored and promoted by theNational Coalition for Music Education, ofwhich MENC is a member, in cooperation with the National AcademyofRecordingArts and Sciences Foundation, the American Music Conference, and Hollywood Pictures (a Disney subsidiary), the promotional screening was the result of an education/business partnership. I did not like the film much even though I agreed with its message that public schools and public school music should be adequately funded, and I was sorry that MENC had entered into a partnership to promote it. Part ofthe problem may have been timing. I had recentlyreturned froma parental leave during whichIhad sufferedseriouspostpartumcomplications and had struggled fornearly a yearwithpoor health. January 1996 found me trying to figure out how I would manage a full-blown academic career, my still fragile health, and a lively child. Ibristledatthevisionsofprofessionalismfostered by Mr. Holland's Opus, recognizing that I would never again have the luxury he did of indulging myselfuninterruptedly in my career; I knew that I might never again be seen as a "real professional " even though I was more exhausted and working harder than I ever had. From my perspective the film's images of teachers, teaching, andprofessionalismwereprofoundlymasculinist; I also knew that a popular film can play a powerful role in shapingpublic imaginaries. Who tends tobenefit fromtheperpetuationoftheseimagesof teachers, teaching, and professionalism, I wondered? Who tends to be harmed? So my first step on this journey was to write a critique of Mr. Holland's Opus. I soon discovered that the film itselfwas but one small part of a much larger story about MENCs deepening involvement in education /business partnerships. One of the main themes of Mr. Holland's Opus is that budget cuts can have devastating effects on music programs. The education/business partnership forged to promote Opus and the manner in which the film was promoted suggested that the corporate world is socially responsible and genuinely concerned both aboutthe quality ofAmerican education and the demise of music education. In no way did they intimate that corporate practices may be at least partially responsible for any declines in the quality ofpublic schooling. I was also aware, however, of a corpus of scholarship suggesting that recent trends toward corporate partnerships and philanthropy are window-dressing at a time when corporations are sneaking out the back door carrying everything else in the store. Critics contend that on the one hand, corporationsengageinmuchpublicizedacts of gift-giving or school partnership, which cost the corporations relatively little (or in the case of Opus, result in considerable financial profit for the corporation), while on the other hand, they chisel away at the financial infrastructure of©Philosophy ofMusic Education Review 10, no. 2 (Fall, 2002): 72-79. Julia Eklund Koza 73 schools with unrelenting demands for special corporate tax cuts, breaks, and incentives. This practice is especially detrimental to the arts because, relegated to the feminized status of "frill," they may be among the first subjects to suffer. Tax breaks are but one example of what critics term "corporate welfare." John Hood, in Policy Review, provides a list ofincentives states use to attract and keep corporations. In addition to tax abatements and tax credits, Hood mentions land giveaways, releases from infrastructure costs, the issuanceoftax-exemptdevelopmentbonds, offers to promote products, and job training packages. These deals are unfair to existing businesses, Hood argues, especially small ones that can never hope to receive such treatment, and he concludes that there is no clear-cut evidence these forms of corporate welfare benefit state economies.2 Accordingto JayTaylor, school-business partnerships have become increasingly popular; they quadrupled between 1982 and 1992 as financially strappeddistricts found themselves "dredgingfor dollars."3 Taylor explains that "school officials... (shrink)