How can the Father, the Son, and the Holy Spirit be distinct and yet identical? Prompted by the doctrine of the divine Trinity, this question sparked centuries of lively debate. In the current context of renewed interest in Trinitarian theology, Russell L. Friedman provides the first survey of the scholastic discussion of the Trinity in the 100-year period stretching from Thomas Aquinas' earliest works to William Ockham's death. Tracing two central issues - the attempt to explain how the (...) three persons are distinct from each other but identical as God, and the application to the Trinity of a 'psychological model', on which the Son is a mental word or concept, and the Holy Spirit is love - this volume offers a broad overview of Trinitarian thought in the thirteenth and fourteenth centuries, along with focused studies of the Trinitarian ideas of many of the period's most important theologians. (shrink)

This book presents an overview of the later medieval trinitarian theology of the rival Franciscan and Dominican intellectual traditions, and includes detailed studies of thinkers such as Thomas Aquinas, Henry of Ghent, John Duns Scotus, ...

Is prime matter the same as its potency, its readiness to take on the entire gamut of corporeal substantial forms? This question, arising from a passage in Averroes, lies at the core of later medieval hylomorphism and was hotly debated. The present article looks at three answers to the question by figures from the first half of the fourteenth century: Gerald Ot who takes a Scotistic approach to the issue, John of Jandun and Peter Auriol taking an Averroan tack, and (...) John Buridan with a nominalistic outlook. The discussion reveals a diversity of positions on the nature of potency and its relation to actuality, and in the case of Buridan an unusual view at the heart of his matter theory: the direct inherence of accidental forms in prime matter. (shrink)

The title of this Festschrift to Stephen Brown points to the understanding of medieval philosophy and theology in the longue durée of their traditions and discourses.

This chapter contains sections titled: The category of relation Philosophical psychology Conceptualism, individuation, and intellectualism.

Since 1991 the Franciscan Francis of Marchia, master of theology at the University of Paris (fl. 1320), has begun receiving his due attention as an exciting and innovative thinker. This volume examines his doctrines in cosmology, physics, metaphysics, ethics, and politics.

Introduction STEN EBBESEN In the second half of the 20th century scholarly research uncovered a wealth of interesting medieval discussions about issues ...

This article presents a critical edition from the six surviving witnesses of Landulph Caracciolo’s , Scriptum in I Sententiarum, d. 23, a text that has never appeared in print before. A short introduction begins to set Landulph’s treatment of intentions and intentionality in this text into its historical, philosophical, and theological context, in particular linking it to the positions of John Duns Scotus and Peter Auriol.

Nella teologia trinitaria di Enrico di Gand, e in particolare nell'uso della nozione di verbum mentis, confluiscono ad avviso dell'A. tre diverse tradizioni che vengono rielaborate in un sistema coerente dal maestro agostiniano. La prima, quella cui aderiscono Tommaso e Bonaventura, insiste sul fatto che le persone sono distinte tra loro proprie per mezzo di relazioni opposte. La seconda, rappresentata da Riccardo di san Vittore, che attribuisce la differenza tra le persone al loro diverso modo di emanazione e di origine. (...) La terza che riprende il modello psicologico della trinità di Agostino ed in particolare l'immagine del Figlio come Verbum. Enrico incorpora i diversi elementi di queste tradizioni in modo originale e sostiene che il Figlio è distinto dalle altre due persone in base al diverso modo di emanazione , ma che è diverso dal Padre e dallo Spirito Santo anche perché è Verbum. L'A. sottolinea la notevole influenza esercitata da Bonaventura sul pensiero trinitario di Enrico, anche dal punto di vista della terminologia utilizzata e ipotizza che ciò sia dovuto al ruolo di «propaganda» delle dottrine bonaventuriane svolto da Ruggero Marston e Matteo d'Aquasparta. (shrink)

Alexander Moritzi is one of the most obscure figures in the early history of evolutionary thought. Best known for authoring a flora of Switzerland, Moritzi also published Réflexions sur l’espèce en histoire naturelle, a remarkable book about evolution with an overtly materialist viewpoint. In this work, Moritzi argues that the generally accepted line between species and varieties is artificial, that varieties can over time give rise to new species, and that deep time and turnover of species in the fossil record (...) clearly support an evolutionary interpretation of biological diversity. Moritzi was also a gradualist and viewed relationships between taxa as best represented by a ramifying tree. Although Réflexions was the first full book to be written on the topic of evolution following Lamarck’s Philosophie zoologique, Moritzi’s evolutionist contribution was stillborn, read by almost no one in his lifetime and ultimately absent from the many historiographies of evolutionary thought. This is unfortunate since many of the arguments Moritzi marshaled on behalf of an evolutionary explanation of life can be found in subsequent transmutationist writings by Frédéric Gérard, Robert Chambers, Henri Lecoq, Baden Powell, Charles Naudin, Herbert Spencer, Alfred Russel Wallace, and Charles Darwin—none of whom is likely to have ever known of the existence of Réflexions. Finally, Moritzi’s arguments, along with those found in Darwin’s private essay on evolution of the same year, provide an excellent window into the state of evolutionary thought and debate over the nature of species at the beginning of the 1840s. (shrink)

In this paper we make the case for the emergence of novel kind of bias with the use of algorithmic decision-making systems. We argue that the distinctive generative process of feature creation, characteristic of machine learning (ML), contorts feature parameters in ways that can lead to emerging feature spaces that encode novel algorithmic bias involving already marginalized groups. We term this bias _assembled bias._ Moreover, assembled biases are distinct from the much-discussed algorithmic bias, both in source (training data versus feature (...) creation) and in content (mimics of extant societal bias versus reconfigured categories). As such, this problem is distinct from issues arising from bias-encoding training feature sets or proxy features. Assembled bias is not epistemically transparent in source or content. Hence, when these ML models are used as a basis for decision-making in social contexts, algorithmic fairness concerns are compounded. (shrink)

The papers given at this symposium have been directed to two problems: the needs of the physical sciences which the social sciences should fulfill, andthe capacity of contemporary social science to satisfy these needs.Consideration of the first problem divided itself into two parts: the needs involved in the process of answering questions in the physical sciences, and the needs involving application of information gained by questions in physical science. The role of social science with respect to is generally recognized, but (...) the role with respect to is not. Many, in science and philosophy, still hold to the notion of a non-evaluative, non-normative, purely objective, or what-have-you physical science. Professor Littauer, however, raised a critical problem in this regard: on what basis is the decision made to accept or reject a scientific hypothesis? We are in a position today to assert that such decisions do involve an evaluative judgment. Recent developments in mathematical statistics, as represented in Wald's On the Principles of Statistical Inference, indicate that the selection of the best statistical testing procedure involves at least a knowledge of the social consequences for the various mistakes one might make in using any specific testing procedure. The introduction of the “weight function” into the method for selecting among alternative hypotheses points in a striking way to one door through which knowledge and evaluation of possible social phenomena enters physical science. The social scientist is badly needed here. It is true that today this aspect of experimental method is seldom self-consciously faced. Where it is, the evaluations are generally intuitive and are not based on sound sociological knowledge. But it is becoming increasingly clear that the continued development of experimental methods in all sciences depends on our reducing the question of what constitutes a “best” test to experimental terms. (shrink)

There is no period in the history of philosophy so difficult to understand as that period beginning upon Kant's death and extending up into the present. Attributing this difficulty to the proximity and contingence of the period to our own is not a satisfactory excuse, though we would be willing to admit we lack some of the clarity that “time passed” gives. If we give up the challenge of making a meaningful interpretation of this history because we lack perspective, we (...) are surrendering a period whose lessons might prove immeasurably valuable to us. What is more important than such negative motivation for making a meaningful study of the philosophy of the last 100 years is the positive demand that we begin to develop techniques for understanding the present and immediate past, in order that we can more effectively face and contribute to the present and future. (shrink)

Philosophical Studies Vol. 2, No. 2, p. 163, l. 24 for ‘Pocreon’ read “Creon’ and p. 165, l.4 for “Nereus” read “Nessus”, l. 16 for “Corrolate” read “Correlate” and l. 27 for “ Trachinae ” read “ Trachiniae ”. Proffessor Mackinnon should also have been described as Norris-Hulse Professor of Divinity in the University of Cambridge and Fellow of Corpus Christi College.

Owned objects are typically viewed as non-fungible-they cannot be freely interchanged. We report three experiments (total N=312) demonstrating this intuition in preschool-aged children. In Experiment 1, children considered an agent who takes one of two identical objects and leaves the other for a peer. Children viewed this as acceptable when the agent took his own item, but not when he took his peer's item. In Experiment 2, children considered scenarios where one agent took property from another. Children said the victim (...) could take back her own property from the perpetrator, but that she could not take an identical object belonging to the perpetrator. Finally, in Experiment 3A and 3B, children considered scenarios where a teacher could give a child either of two objects to play with-an object that the child had recently played with, or another object that looked the same. Children were more likely to say that the teacher should give the object recently played with when it belonged to the child, compared with when it belonged to the teacher. These findings are informative about the basis of judgments that property is non-fungible, and about young children's representation of ownership rights. They show that children's representation of ownership rights is not limited to principles protecting owners from being deprived. Our findings instead suggest that ownership rights are viewed as pertaining to individual objects. (shrink)

This article discusses the concept of suffering in the Old Testament. It first looks at passages in the Pentateuch that describe life before the fall, which paints a picture of human existence before suffering. It then examines what the Pentateuch and Proverbs teach about avoiding suffering through living a life of faithful obedience. Next, it examines suffering in the books of Job and Ecclesiastes, which tackle head-on the issue of the suffering of the righteous. It then moves to the New (...) Testament to examine how suffering differs on this side of the cross and how modern-day Christians must live in light of the reality of suffering. The article concludes with few proposals for how to apply the biblical theology of suffering. (shrink)