[Stephen Yablo] The usual charge against Carnap's internal/external distinction is one of 'guilt by association with analytic/synthetic'. But it can be freed of this association, to become the distinction between statements made within make-believe games and those made outside them-or, rather, a special case of it with some claim to be called the metaphorical/literal distinction. Not even Quine considers figurative speech committal, so this turns the tables somewhat. To determine our ontological commitments, we have to ferret out all traces (...) of nonliterality in our assertions; if there is no sensible project of doing that, there is no sensible project of Quinean ontology. /// [Andre Gallois] I discuss Steve Yablo's defence of Carnap's distinction between internal and external questions. In the first section I set out what I take that distinction, as Carnap draws it, to be, and spell out a central motivation Carnap has for invoking it. In the second section I endorse, and augment, Yablo's response to Quine's arguments against Carnap. In the third section I say why Carnap's application of the distinction between internal and external questions runs into trouble. In the fourth section I spell out what I take to be Yablo's version of Carnap. In the last I say why that version is especially vulnerable to the objection raised in the second. (shrink)

This paper briefly summarizes current thinking in engineering ethics education, argues that much of that ethical instruction runs the risk of being only superficially effective, and explores some of the underlying systemic barriers within academia that contribute to this result. This is not to criticize or discourage efforts to improve ethics instruction. Rather it is to point to some more fundamental problems that still must be addressed in order to realize the full potential of enhanced ethics instruction. Issues discussed will (...) include: intellectual engagement versus emotional engagement; the gravitational pull of curricular structures; the nature of engineering faculty; and the “engineer-ization” of ethics. (shrink)

This encyclopedia is the first of its kind in bringing together philosophy and the social sciences. It is not only about the philosophy of the social sciences but, going beyond that, it is also about the relationship between philosophy and the social sciences. -/- The subject of this encyclopedia is purposefully multi- and inter-disciplinary. Knowledge boundaries are both delineated and crossed over. The goal is to convey a clear sense of how philosophy looks at the social sciences and to mark (...) out a detailed picture of how the two are interrelated: interwoven at certain times but also differentiated and contrasted at others. The Entries cover topics of central significance but also those that are both controversial and on the cutting-edge, underlining the unique mark of this Encyclopedia: the interrelationship between philosophy and the social sciences, especially as it is found in fresh ideas and unprecedented hybrid disciplinary areas. -/- The Encyclopedia serves a further dual purpose: it contributes to the renewal of the philosophy of the social sciences and helps to promote novel modes of thinking about some of its classic problems. (shrink)

This chapter defends the property dualism argument. The term “semantic premise” mentioned is used to refers to an assumption identified by Brian Loar that antiphysicalist arguments, such as the property dualism argument, tacitly assume that a statement of property identity that links conceptually independent concepts is true only if at least one concept picks out the property it refers to by connoting a contingent property of that property. It is argued that, the property that does the work in explaining the (...) possibility of a posteriori identities need not be a first-order property of the referent in question. On his view, the property dualism argument requires only a weaker semantic premise, which allows that the property in question be a higher order property. A refined version of the property dualism argument is formulated, which uses the weaker premise, and defends the argument against various objections. (shrink)

Ontological pluralism is the view that there are different fundamental ways of being. Trenton Merricks has recently raised three objections to combining pluralism with a generic way of being enjoyed by absolutely everything there is: first, that the resulting view contradicts the pluralist’s core intuition; second, that it is especially vulnerable to the charge—due to Peter van Inwagen—that it posits a difference in being where there is simply a difference in kind; and, third, that it is in tension with various (...) historically influential motivations for pluralism. I reply to each of these objections in turn. My replies will help to bring out the true nature of the pluralist’s basic commitments. (shrink)

Postmodernism has evoked great controversy and it continues to do so today, as it disseminates into general discourse. Some see its principles, such as its fundamental resistance to metanarratives, as frighteningly disruptive, while a growing number are reaping the benefits of its innovative perspective. In Political Theory and Postmodernism, Stephen K. White outlines a path through the postmodern problematic by distinguishing two distinct ways of thinking about the meaning of responsibility, one prevalent in modern and the other in postmodern (...) perspectives. Using this as a guide, White explores the work of Heidegger, Foucault, Derrida, Lyotard, and Habermas, as well as 'difference' feminists, with the goal of showing how postmodernism can inform contemporary ethical-political reflection. In his concluding chapter, White examines how this revisioned postmodern perspective might bear on our thinking about justice. (shrink)

Names, descriptions, and demonstratives raise well-known logical, ontological, and epistemological problems. Perhaps less well known, amongst philosophers at least, are the ways in which some of these problems not only recur with pronouns but also cross-cut further problems exposed by the study in generative linguistics of morpho-syntactic constraints on interpretation. These problems will be my primary concern here, but I want to address them within a general picture of interpretation that is required if wires are not to be crossed. That (...) picture will be sketched in sections 3 and 4; subsequent sections will focus on pronouns and binding, drawing heavily on what has preceded. (shrink)

Pessimism is, roughly, the view that life is not worth living. In chapter 46 of the second volume of The World as Will and Representation, Arthur Schopenhauer provides an oft-neglected argument for this view. The argument is that a life is worth living only if it does not contain any uncompensated evils; but since all our lives happen to contain such evils, none of them are worth living. The now standard interpretation of this argument (endorsed by Kuno Fischer and Christopher (...) Janaway) proceeds from the claim that the value—or rather valuelessness—of life’s goods makes compensation impossible. But this interpretation is neither philosophically attractive nor faithful to the text. In this paper, I develop and defend an alternative interpretation (suggested by Wilhelm Windelband and Mark Migotti) according to which it is instead the actual temporal arrangement of life’s goods and evils that makes compensation impossible. (shrink)

The distinction between qualitative and non-qualitative properties should be familiar from discussions of the principle of the identity of indiscernibles: two otherwise exactly similar individuals, Castor and Pollux, might share all their qualitative properties yet differ with respect to their non-qualitative properties—for while Castor has the property being identical to Castor, Pollux does not. But while this distinction is familiar, there has not been much critical attention devoted to spelling out its precise nature. I argue that the class of non-qualitative (...) properties is broader than it is often taken to be. When properly construed, it will not only include properties such as being identical to Castor, which somehow make reference to particular individuals, it will also include more general properties such as identity, composition, set membership, as well as various peculiarly ontological properties. Given that some of these more general properties help to explain objective similarity, we have reason to believe that there are fundamental non-qualitative properties. (shrink)

Some properties such as having a beard and being a philosopher are intuitively qualitative, while other properties such as being identical to Plato and being a student of Socrates are intuitively non-qualitative. It is often assumed that, necessarily, a property is qualitative if and only if it can be designated descriptively without the aid of directly referential devices. I argue that this linguistic thesis fails in both directions: there might be non-qualitative properties that can be designated descriptively, and there appear (...) to be qualitative properties that can only be designated directly. I conclude that while the linguistic thesis is ultimately untenable as stated, it can be plausibly recast as a thesis about our concepts rather than the properties they designate. (shrink)

Mental causes are threatened from two directions: from below, since they would appear to be screened off by lower-order, e.g., neural states; and from within, since they would also appear to be screened off by intrinsic, e.g., syntactical states. A principle needed to parry the first threat -causes should be proportional to their effects- appears to leave us open to the second; for why should unneeded extrinsic detail be any less offensive to proportionality than excess microstructure? I say that the (...) second threat relies on a perversion of proportionality that would lay waste to all causal relations. (shrink)

Optimism and pessimism are two diametrically opposed views about the value of existence. Optimists maintain that existence is better than non-existence, while pessimists hold that it is worse. Arthur Schopenhauer put forward a variety of arguments against optimism and for pessimism. I will offer a synoptic reading of these arguments, which aims to show that while Schopenhauer’s case against optimism primarily focuses on the value or disvalue of life’s contents, his case for pessimism focuses on the ways in which life (...) as a whole is structurally defective. (shrink)

In 1897, Cambridge University created a professorship in Mental Philosophy and Logic; despite the double name it was filled by a “mental philosopher,” James Ward, who did no work in logic. The chief logician candidate, John Venn, then turned his attention elsewhere, leaving Cambridge without senior leadership in logic. Ward himself turned to other philosophical issues, doing little further original work in mental philosophy. Cambridge became a center for a fresh interpretation of logic in the early 20th century, but with (...) no help from Venn. Psychology split off from mental philosophy, and what remained, the “philosophy of mind,” was developed elsewhere until after Ward’s tenure. (shrink)

In the first part of this paper, I argue that the positions set out in traditional debates about abortion are focused on the status of the fetus to the extent that they ignore the value and meaning of pregnancy as something involving persons other than the fetus. -/- In the second part of the paper, I build on Hilde Lindemann’s ideas by arguing that recognition of the related activities of calling a fetus into personhood and creating an identity as a (...) parent allow us to make sense of a variety of reactions to pregnancy and pregnancy loss while recognizing that pregnancy can and does have meaning for many people in many cases. (shrink)

This paper puts forward the model of ‘microcosm‐macrocosm’ isomorphism encapsulated in certain philosophical views on the form of university education. The human being as a ‘microcosm’ should reflect internally the external ‘macrocosm’. Higher Education is a socially instituted attempt to guide human beings into forming themselves as microcosms of the whole world in its diversity. By getting to know the surrounding world, they re‐enact it intellectually. Such a re‐enacting is a guiding theme in certain philosophies of education studied here. It (...) is with the Neo‐Humanist tradition culminating in Humboldt's reforms that an additional step was taken: the university should become itself the reflecting ‘microcosm’. This role is nowadays taken up by unconventional LLE, though with far‐reaching changes. The paper is divided into four interconnected Sections each one developing a specific manifestation of the micro‐macro relationship. The main thesis is that: (I) contemporary schemes of never‐ending higher education or of so‐called ‘transformative learning’ and of ‘universities‐multiversities’ have their intellectual underpinnings either in similarity or in direct contrast to specific predecessors. Inherent tensions found in these predecessors have left their mark on this micro‐macrocosmic model to the extent that it is present in them; (II) the proposed analysis in terms of this model enhances significantly our in‐depth understanding of some latent aspects in current trends in LLE and related innovative university schemes; at the same time this model helps us structure appropriately and without anachronisms our humanisticly‐inspired critical response to them for abandoning the ideal of the ‘wholeness’ of the human person. (shrink)

Global Media Ethics is the first comprehensive cross-cultural exploration of the conceptual and practical issues facing media ethics in a global world. A team of leading journalism experts investigate the impact of major global trends on responsible journalism. The first full-length, truly global textbook on media ethics; Explores how current global changes in media promote and inhibit responsible journalism; Includes relevant and timely ethical discussions based on major trends in journalism and global media; Questions existing frameworks in media ethics in (...) light of the impact of global media; Contributors are leading experts in global journalism and communication. (shrink)

Approaches to Meaning in Music presents a survey of the problems and issues inherent in pursuing meaning and signification in music, and attempts to rectify the conundrums that have plagued philosophers, artists, and theorists since the time of Pythagoras. This collection brings together essays that reflect a variety of diverse perspectives on approaches to musical meaning. Established music theorists and musicologists cover topics including musical aspect and temporality, collage, borrowing and association, musical symbols and creative mythopoesis, the articulation of silence, (...) the mutual interaction of cultural and music-artistic phenomena, and the analysis of gesture. Contributors are Byron Almén, J. Peter Burkholder, Nicholas Cook, Robert S. Hatten, Patrick McCreless, Jann Pasler, and Edward Pearsall. (shrink)

Despite holding that all concepts are strictly speaking innate, Leibniz attempts to accommodate the common belief that at least some concepts are adventitious by appealing to his theory of ideal action. The essential idea is that an innate concept can be considered adventitious, in a sense, just in case its ideal cause is to be found outside the mind of the one who possesses the concept. I explore this attempt at accommodation and argue that it fails. [See external link for (...) English draft.]. (shrink)

Historical introduction -- Human being -- Identity and human incompletion in Sartre -- Identity and human incompletion in Aquinas -- Human understanding -- The subjective nature of objective understanding in Sartre -- The subjective nature of objective understanding in Aquinas -- Human freedom -- Freedom, choice, and the indetermination of reason in Sartre -- Freedom, choice, and the indetermination of reason in Aquinas -- Human fulfillment -- The possibility of human happiness in Sartre -- The possibility of human happiness in (...) Aquinas. (shrink)