This book offers a reconstruction of the early Stoic doctrine of prolepsis, revealing it to be much closer to Platonic recollection in certain respects than ...

Henry Dyson - Self: Ancient and Medieval Insights about Individuality, Life, and Death - Journal of the History of Philosophy 45:3 Journal of the History of Philosophy 45.3 491-492 Muse Search Journals This Journal Contents Reviewed by Henry Dyson University of Michigan Richard Sorabji. Self: Ancient and Medieval Insights about Individuality, Life, and Death. Chicago: University of Chicago Press, 2006. Pp. xi + 400. Cloth, $35.00. Once again, Richard Sorabji takes us on a fascinating tour of (...) the historic boulevards and back alleys of philosophy. His discussion covers a broad range of topics including personal identity through time , self-knowledge, and socially constructed personae. I will focus on two issues: Sorabji's view of the self and his contribution to recent discussions of the self in Hellenistic philosophy. Sorabji defines the self as the "I" who owns its psychological states, actions, and body.. (shrink)

Henry Dyson - The Stoic Life: Emotions, Duties, and Fate - Journal of the History of Philosophy 44:2 Journal of the History of Philosophy 44.2 317-318 Tad Brennan. The Stoic Life: Emotions, Duties, and Fate. Oxford: Clarendon Press, 2005. Pp. xi + 340. Cloth, $45.00. This book is the best introductory survey of Stoic moral psychology and ethics currently available. It is divided into four main sections: a general introduction to the ancient Stoics, our historical sources, and the (...) philosophical presuppositions of ancient ethics; a chapter on psychology and epistemology; a chapter on deeper issues in Stoic ethics; and , a chapter on fate, compatibilism,.. (shrink)

In Ps.-Plutarch's epitome,Doctrines of the Philosophers,lemma4.11 bears the heading: Πῶς γίνεται ἡ αἴσθησις καὶ ἡ ἔννοια καὶ ὁ κατὰ ἐνδιάθεσιν λόγος. The text reads: Οἱ Στωϊκοί ϕασιν· ὅταν γεννηθῇ ὁ ἄνθρωπος, ἔχει τὸ ἡγεμονικὸν μέρος τῆς ψυχῆς ὥσπερ χάρτην εὔεργον εἰς ἀπογραϕήν· εἰς τοῦτο μίαν ἑκάστην τῶν ἐννοιῶν ἐναπογράϕεται. Πρῶτος δὲ [ὁ] τῆς ἀναγραϕῆς τρόπος ὁ διὰ τῶν αἰσθήσεων. αἰσθανόμενοι γάρ τινος οἷον λευκοῦ, ἀπελθόντος αὐτοῦ μνήμην ἔχουσιν· ὅταν δὲ ὁμοειδεῖς πολλαὶ μνῆμαι γένωνται, τότε ϕαμὲν ἔχειν ἐμπειρίαν· ἐμπειρία γάρ ἐστι (...) τὸ τῶν ὁμοειδῶν ϕαντασιῶν πλῆθος. Τῶν δὲ ἐννοιῶν αἱ μὲν ϕυσικῶς γίνονται κατὰ τοὺς εἰρημένους τρόπους καὶ ἀνεπιτεχνήτως, αἱ δὲ ἤδη δι’ ἡμετέρας διδασκαλίας καὶ ἐπιμελείας· αὗται μὲν οὖν ἔννοιαι καλοῦνται μόνον, ἐκεῖναι δὲ καὶ προλήψεις. Ὁ δὲ λόγος, καθ’ ὅν προσαγορευόμεθα λογικοὶ ἐκ τῶν προλήψεων συμπληροῦσθαι λέγεται κατὰ τὴν πρώτην ἑβδομάδα. The Stoics say: When a human being has been born, the commanding part of his soul is like a sheet of paper in good condition for writing upon; upon this each one of his conceptions is written. The first way of writing is through the senses. For when humans perceive something, e.g. something white, they have a memory of it when it goes away; and when many memories of the same kind have come to be, then we say that they have experience; for experience is a plurality of impressions of the same kind. Of conceptions, some come about naturally and non-technically through the aforementioned ways, but others come about through our own learning and efforts. The latter are called ‘conceptions’, but the former are called ‘prolepses’ as well. And reason, according to which we are called ‘rational’, is said to be completely filled out with prolepses at the age of seven years. (shrink)

The Roman Stoics hold that all humans possess the seeds of virtue and wisdom and innately develop certain natural concepts alternately called ' prolepseis,' 'koinai ennoiai,' or 'phusikai ennoiai.' This dissertation addresses the relation between these doctrines, concept-formation, and intellectualist psychology in the Early Stoa. The prevailing view is that the 'empiricism' of the Early Stoa precludes interpreting prolepsis and koine ennoia as tacitly functioning innate ideas; rather, the Roman Stoics are influenced by Platonic recollection. I argue to the contrary (...) that this interpretation is well grounded in the extant fragments from Chrysippus. ;Chapter One examines the evidence for regarding 'prolepsis,' 'koine ennoia,' and ' phusike ennoia' as technical terms designating a single Chrysippean doctrine. Chapter Two shows that the Stoic theory of concept-formation poses serious difficulties concerning the criterial function and scope of prolepsis and koine ennoia. These problems are addressed in Chapters Three and Four respectively. I conclude that they can be resolved by interpreting prolepsis and ennoia as successive stages in the development of reason. Specifically, I argue that prolepsis is a form of tacit knowledge that is providentially guaranteed to be true whereas koinai ennoiai are the articulations of prolepseis that serve as criteria for evaluating other beliefs. Since prolepseis and koinai ennoiai have identical propositional content, the Stoics tend to use the terms interchangeably, leading to confusions in both ancient sources and recent scholarship. ;Chapters Five and Six examine the historical and philosophical context of Stoic prolepsis. I suggest that the doctrine is appropriated from Epicurus in two stages. Academic criticism of the first stage has led to the 'empiricist' reading of Stoic epistemology. However, in response to this criticism Chrysippus develops the dispositional innatism that is preserved in the Roman Stoics' metaphor of seeds of virtue and wisdom. Plato's dialogues are influential throughout the formation of this theory. The Stoics regard their intellectualist psychology and science of dialectic as the true Socratic philosophy and offer prolepsis as an alternative to Platonic recollection. I conclude by suggesting that in the Roman period Stoic prolepsis is used to reformulate Platonic recollection as a theory of dispositional innatism. (shrink)

The Stoics are often cited as predecessors of Kantian theories of cosmopolitan justice. After setting out the various types of contemporary cosmopolitanism, I argue that the Stoic doctrine does not match any of these categories. The core of the Cosmic City doctrine in the early Stoa is cosmological and theological, not moral or political. It concerns the Zeus' governance of the physical universe and the proper relation of our individual natures to the nature of the whole. Although the Stoics do (...) appeal to this doctrine in moral contexts, the underlying concepts of law, autonomy, and citizenship are quite different from their contemporary counterparts. As part of my argument I attempt to explain how this theological doctrine came to be expressed in a de-politicized political [abstract ends here]. (shrink)

The Stoics are often cited as predecessors of Kantian theories of cosmopolitan justice. After setting out the various types of contemporary cosmopolitanism, I argue that the Stoic doctrine does not match any of these categories. The core of the Cosmic City doctrine in the early Stoa is cosmological and theological, not moral or political. It concerns the Zeus’ governance of the physical universe and the proper relation of our individual natures to the nature of the whole. Although the Stoics do (...) appeal to this doctrine in moral contexts, the underlying concepts of law, autonomy, and citizenship are quite different from their contemporary counterparts. As part of my argument I attempt to explain how this theological doctrine came to be expressed in a de-politicized political vocabulary. (shrink)

In his vigorous analysis of Dido's soliloquy J. Henry confronts the problem of line 543: ‘How comes it that, having just decided that she will not go with the Trojans, that they would not even receive her if she went, she so immediately inquires shall she go with them, alone or accompanied?’ He suggests that the words introduce ‘a new category of objections’; hitherto the issue has been between herself and the Trojans, but now she reflects that the Trojans (...) are not the only people she has to deal with. To go alone is but to run away from her own people, and she cannot in the circumstances of their recent arrival at Carthage ask them to sail with her. ‘Even more impossible to leave Carthage than to go with Aeneas.’. (shrink)

In his vigorous analysis of Dido's soliloquy J. Henry confronts the problem of line 543: ‘How comes it that, having just decided that she will not go with the Trojans, that they would not even receive her if she went, she so immediately inquires shall she go with them, alone or accompanied?’ He suggests that the words introduce ‘a new category of objections’; hitherto the issue has been between herself and the Trojans, but now she reflects that the Trojans (...) are not the only people she has to deal with. To go alone is but to run away from her own people, and she cannot in the circumstances of their recent arrival at Carthage ask them to sail with her. ‘Even more impossible to leave Carthage than to go with Aeneas.’. (shrink)

" Vivid . . . immense clarity . . . the product of a brilliant and extremely forceful intellect." — Journal of the Royal Naval Scientific Service "Still a sheer joy to read." — Mathematical Gazette "Should be read by any student, teacher or researcher in mathematics." — Mathematics Teacher The originator of algebraic topology and of the theory of analytic functions of several complex variables, Henri Poincare (1854–1912) excelled at explaining the complexities of scientific and mathematical ideas to lay (...) readers. Science and Method, written in 1908, has been appreciated by a wide audience of nonprofessionals and translated into many languages. It defines the basic methodology and psychology of scientific discovery, particularly in regard to mathematics and mathematical physics. Drawing on examples from many fields, it explains how scientists analyze and choose their working facts, and it explores the nature of experimentation, theory, and the mind. 1914 edition. Translated by Francis Maitland. (shrink)

"Science et méthode" de Henri Poincaré. Mathématicien, physicien et philosophe français (1854-1912).

Summaries in English, French, German, and Russian.

An EXACT reproduction from the original book BODY AND WILL: BEING AN ESSAY CONCERNING WILL IN ITS METAPHYSICAL, PHYSIOLOGICAL and PATHOLOGICAL ASPECTS by Henry Maudsley first published in 1884. This book may have occasional imperfections such as missing or blurred pages, poor pictures, errant marks, etc. that were either part of the original artifact, or were introduced by the scanning process. We believe this work is culturally important, and despite the imperfections, have elected to bring it back into print (...) as part of our continuing commitment to the preservation of printed works worldwide. We appreciate your understanding of the imperfections in the preservation process, and hope you enjoy this valuable book. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Le savant et la science -- Le raisonnement mathématique -- La mécanique nouvelle -- La science astronomique.

Moral reasoning is individual or collective practical reasoning about what, morally, one ought to do. Philosophical examination of moral reasoning faces both distinctive puzzles — about how we recognize moral considerations and cope with conflicts among them and about how they move us to act — and distinctive opportunities for gleaning insight about what we ought to do from how we reason about what we ought to do.

It is argued that the principles of classical physics are inimical to the development of a satisfactory science of consciousness The problem is that insofar as the classical principles are valid consciousness can have no e ect on the behavior and hence on the survival prospects of the organisms in which it inheres Thus within the classical framework it is not possible to explain in natural terms the development of consciousness to the high level form found in human beings In (...) quantum theory on the other hand consciousness can be dynamically e cacious quantum the ory does allows consciousness to in uence behavior and thence to evolve in accordance with the principles of natural selection However this evo lutionary requirement places important constraints upon the details of the formulation of the quantum dynamical principles.. (shrink)

This edition contains a new introduction by Stefan Kipfer, explaining the book’s contemporary ramifications in the ever-expanding reach of the urban in the ...

This work is organized alphabetically and more like a dictionary than an encyclopedia.

Bringing together evolutionary biology, psychology, and philosophy, Henry Plotkin presents a new science of knowledge, one that traces an unbreakable link between instinct and our ability to know.

Henry S. Richardson is Professor of Philosophy at Georgetown University. From 2008-18, he was the editor of Ethics. His previous books include Practical Reasoning about Final Ends, Democratic Autonomy, and Moral Entanglements. He has held fellowships sponsored by the Alexander von Humboldt Foundation, the National Endowment for the Humanities, and the University Center for Human Values at Princeton University.

"La Valeur de la Science" de Henri Poincaré. Mathématicien, physicien et philosophe français (1854-1912).

I HEARTILY accept the motto, “That government is best which governs least;” and I should like to see it acted up to more rapidly and systematically. Carried out, it finally amounts to this, which also I believe,—“That government is best which governs not at all;” and when men are prepared for it, that will be the kind of government which they will have. Government is at best but an expedient; but most governments are usually, and all governments are sometimes, inexpedient. (...) The objections which have been brought against a standing army, and they are many and weighty, and deserve to prevail, may also at last be brought against a standing government. The standing army is only an arm of the standing government. The government itself, which is only the mode which the people have chosen to execute their will, is equally liable to be abused and perverted before the people can act through it. Witness the present Mexican war, the work of comparatively a few individuals using the standing government as their tool; for, in the outset, the people would not have consented to this measure. This American government,—what is it but a tradition, though a recent one, endeavoring to transmit itself unimpaired to posterity, but each instant losing some of its integrity? It has not the vitality and force of a single living man; for a single man can bend it to his will. It is a sort of wooden gun to the people themselves. But it is not the less necessary for this; for the people must have some complicated machinery or other, and hear its din, to satisfy that idea of government which they have. Governments show thus how successfully men can be imposed on, even impose on themselves, for their own advantage. It is excellent, we must all allow. Yet this government never of itself furthered any enterprise, but by the alacrity with which it got out of its way. It does not keep the country free. It does not settle the West. It does not educate. The character inherent in the Ameri-. (shrink)

This book explains, in simple but accurate terms, how orthodox quantum mechanics works. The author, a distinguished theoretical physicist, shows how this theory, realistically interpreted, assigns an important role to our conscious free choices. Stapp claims that mainstream biology and neuroscience, despite nearly a century of quantum physics, still stick essentially to failed classical precepts in which mental intentions have no effect upon our bodily actions. He shows how quantum mechanics provides a rational basis for a better understanding of this (...) connection, even allowing an explanation of certain phenomena currently held to be "paranormal". These ideas have major implications for our understanding of ourselves and our mental processes, and thus also for the meaningfulness of our lives. (shrink)

Despite there being little consensus on what intelligence is or how to measure it, the media and the public have become increasingly preoccupied with the concept owing to recent accomplishments in machine learning and research on artificial intelligence (AI). Governments and corporations are investing billions of dollars to fund researchers who are keen to produce an ever‐expanding range of artificial intelligent systems. More than 30 countries have announced such research initiatives over the past 3 years 1. For example, the EU (...) Commission pledged to increase the investment in AI research to €1.5 billion by 2020 (from €500 million in 2017), while China has committed $2.1 billion towards an AI technology park in Beijing alone 1. This global investment in AI is astonishing and prompts several questions: What are the true possibilities and limitations of AI? What do AI researchers and developers mean by “intelligence”? How does this compare to the everyday concept of intelligence and how the term is other branches of cognitive science? And can machine learning produce anything that is truly “intelligent”? (shrink)

Much as we would like to conceive empirical thought as rationally grounded in experience, pitfalls await anyone who tries to articulate this position, and ...

Both an ideal entrée for beginning readers and a solid text for scholars, the second edition of Peter Kalkavage's acclaimed translation of Plato's _Timaeus_ brings enhanced accessibility to a rendering well known for its faithfulness to the original text. An extensive essay offers insights into the reading of the work, the nature of Platonic dialogue, and the cultural background of the _Timaeus_. Appendices on music, astronomy, and geometry provide additional guidance. A brief outline of the themes of the work, a (...) detailed glossary, and a selected bibliography are also included. (shrink)

Henry Sidgwick (1838-1900), English philosopher and educator is today most famous for his Methods of Ethics first published in 1874 and considered by C. D. Broad among others to be the greatest single work on ethics in English. Besides philosophy, Sidgwick wrote on education, literature, political theory, the history of political institutions, and psychical research. He was also active in University politics, economics and administration, playing a large part in the founding of the first College for women - Newnham (...) College, Cambridge. Although Methods of Ethics is considered the most valuable of his writings - reprinted here in its first and last editions - his intellect is displayed in the full extent of his writings. Professor Marshall said in reference to his discussions of the proper functions of government in Principles of Political Economy that it was 'by far the best thing of the kind in any language'. In all his writings, Sidgwick is rigorous and cautious, reluctant to advance ideas without making sure of his ground. In common with Mill he was opposed to mystical and transcendental methods. This comprehensive collection brings together the most definitive editions of all his books and includes the standard biography written by his wife, as well as two volumes of previously uncollected essays and reviews. (shrink)

In light of recent breakneck pace in machine learning, questions about whether near-future artificial systems might be conscious and possess moral status are increasingly pressing. This paper argues that as matters stand these debates lack any clear criteria for resolution via the science of consciousness. Instead, insofar as they are settled at all, it is likely to be via shifts in public attitudes brought about by the increasingly close relationships between humans and AI users. Section 1 of the paper I (...) briefly lays out the current state of the science of consciousness and its limitations insofar as these pertain to machine consciousness, and claims that there are no obvious consensus frameworks to inform public opinion on AI consciousness. Section 2 examines the rise of conversational chatbots or Social AI, and argues that in many cases, these elicit strong and sincere attributions of consciousness, mentality, and moral status from users, a trend likely to become more widespread. Section 3 presents an inconsistent triad for theories that attempt to link consciousness, behaviour, and moral status, noting that the trends in Social AI systems will likely make the inconsistency of these three premises more pressing. Finally, Section 4 presents some limited suggestions for how consciousness and AI research communities should respond to the gap between expert opinion and folk judgment. (shrink)

-- v. 3. From modernity to modernism (towards a metaphilosophy of daily life).

Compiles the photographs taken by Leonard Freed of the 1963 March on Washington for Jobs and Freedom, during which Dr. Martin Luther King Jr. delivered his "I Have a Dream" speech.

_Critical Models_ combines into a single volume two of Adorno's most important postwar works -- _Interventions: Nine Critical Models_ and _Catchwords: Critical Models II_. Written after his return to Germany in 1949, the articles, essays, and radio talks included in this volume speak to the pressing political, cultural, and philosophical concerns of the postwar era. The pieces in _Critical Models_ reflect the intellectually provocative as well as the practical Adorno as he addresses such issues as the dangers of ideological conformity, (...) the fragility of democracy, educational reform, the influence of television and radio, and the aftermath of fascism. This new edition includes an introduction by Lydia Goehr, a renowned scholar in philosophy, aesthetic theory, and musicology. Goehr illuminates Adorno's ideas as well as the intellectual, historical, and critical contexts that shaped his postwar thinking. (shrink)

Tous ceux qui se préoccupent de la réalité humaine, écrivains ou sociologues, psychologues ou ethnographes, cherchent le "concret". Où se situe ce "concret humain"? Il se trouve dans la vie quotidienne, dans notre vie quotidienne. Mais la vie quotidienne ne peut être déterminée, dans son caractère concret, que si l'on dispose d'un instrument et d'une méthode. Dans la ligne du marxisme vivant, cette Critique de la vie quotidienne apporte une réponse à la question précise de l'instrument et de la méthode. (...) Deux attitudes ont été prises en ce qui concerne la vie quotidienne par les penseurs, écrivains ou idéologues (non marxistes) : les uns, réalistes ou "populistes", considèrent la vie quotidienne comme pleine et accomplie, ses gestes les plus obscurs, ses actes et ses événements les plus répétés comme infiniment chargés de sens ; d'autres au contraire, esthètes ou métaphysiciens par tempérament ou par doctrine, déprécient la vie quotidienne au profit d'une autre vie, d'un autre monde plus vrai, plus homogène (même s'ils affirment que cette autre réalité se mêle à la vie de chaque jour). (shrink)

Written over the last two decades, John McDowell's papers, as a whole, deal with issues of philosophy. Specifically, separate groups of essays look at the ethical writings of Aristotle and Plato; moral questions regarding the Greek tradition; interpretations of Wittgenstein's work; and, finally, questions about personal identity and the character of first-person thought and speech.