In this paper, using Mark Schroeder’s (2008a) expressivist semantic framework for normative language as a case study, I will identify difficulties that even an expressivist semantic theory capable of addressing the Frege-Geach problem will encounter in handling the logical possibility of moral dilemmas. To this end, I will draw on a classical puzzle formulated by McConnell (1978) that the logical possibility of moral dilemmas conflicts with some of the prima facie plausible axioms of the standard deontic logic, which include obligation (...) implies permission. On the tentative assumption that proponents of ethical expressivism should be generally committed to securing the logical possibility of moral dilemmas in their semantic theories, I will explore whether and how expressivists can successfully invalidate obligation implies permission within the framework developed by Schroeder. The case study eventually reveals that this can indeed be a hard task for expressivists. Generalizing from the case study, I will suggest that the source of the difficulty ultimately lies in the mentalist assumption of the expressivist semantic project that the logico-semantic relations exhibited by normative sentences should be modeled in terms of the psychological attitudes that speakers express by uttering them. My final goal will be to show that the difficulty expressivists face in dealing with the logical possibility of moral dilemmas is a reflection of the more general problem that their commitment to the mentalist assumption prevents them from flexibly adopting or dropping axioms in their semantic theories to get the right technical results. (shrink)

The purpose of this paper is to argue that the hybrid formalism fits naturally in the context of David Lewis’s counterfactual logic and that its introduction into this framework is desirable. This hybridization enables us to regard the inference “The pig is Mary; Mary is pregnant; therefore the pig is pregnant” as a process of updating local information (which depends on the given situation) by using global information (independent of the situation). Our hybridization also has the following technical advantages: (i) (...) it preserves the completeness and decidability of Lewis’s logic; (ii) it allows us to characterize the Limit Assumption as a proof-rule with some side-conditions; and (iii) it enables us to establish a general Kripke completeness result by using the proof-rule corresponding to the Limit Assumption. Keywords Counterfactual logic - David Lewis - Contextually definite description - Hybrid logic - Arthur Prior - The limit assumption - Strong completeness - Decidability - Bisimulation - Pure completeness. (shrink)

正しいから証明できるのか、証明できるから正しいのか。数学にとって証明とは何か、正しさとは何なのかは数学基礎論の根本的な問題である。様相論理を軸とした、証明と真理に関わる数学基礎論の古典的な結果から最先 端の議論までを解説した。.

November 4th-5th, 2012 at Kyoto University. Organizers: Hisashi Nakao & Pierre-Alain Braillard.

Kripke completeness of some infinitary predicate modal logics is presented. More precisely, we prove that if a normal modal logic above is -persistent and universal, the infinitary and predicate extension of with BF and BF is Kripke complete, where BF and BF denote the formulas pi pi and x x, respectively. The results include the completeness of extensions of standard modal logics such as , and its extensions by the schemata T, B, 4, 5, D, and their combinations. The proof (...) is obtained by extending the correspondence between the representation of modal algebras and the completeness of propositional modal logic to infinite. (shrink)

There was a time when 'logic' just meant classical logic. The climate is slowly changing and non-classical logic cannot be dismissed off-hand. However, a metatheory used to study the properties of non-classical logic is often classical. In this paper, we will argue that this practice of relying on classical metatheories is problematic. In particular, we will show that it is a bad practice because the metatheory that is used to study a non-classical logic often rules out the very logic it (...) is designed to study. (shrink)

In his book review of Graham Priest's The Fifth Corner of Four, Mark Siderits, while criticising Priest's philology, suggests that Priest's work is 'of considerable interest' for two reasons. First, 'when two independent traditions use similar methods to work on similar issues, it is always possible that one may have hit on approaches that the other missed'. Second, 'the decentering that can be induced by looking at another tradition may trigger fresh insights, even if those insights are not ones that (...) were actually developed by the tradition marked 'other''. The main task of this paper is to unpack Siderits' thought. By analysing some of Priest's work, I will suggest a decentering that must have taken place in China when Buddhism was 'exported to China in Buddhist shipping containers'. For anyone familiar with the forms of Buddhist philosophy developed in India, various forms of Chinese Buddhism can often look strange. Some ideas that were debated and defended by Indian Buddhists do not appear anywhere in Chinese Buddhism and some assumptions have been quietly added to Buddhism by Chinese Buddhists. By showing that Priest's work brings out the 'innovation' that Chinese Buddhists gave to Buddhism, I will suggest that it is this decentering that Siderits suggests Priest makes use of. (shrink)

Wright’s “adaptive landscape” has been influential in evolutionary thinking but controversial, especially because the landscape that organisms encounter is altered by the evolutionary process itsel...

In Japan, terminating life-sustaining treatment in non-terminal patients is legally and ethically problematic given the lack of legal regulations regarding the termination of LST, including dialysis treatment. This article describes an ethically problematic case that happened at a hospital in Tokyo in March 2019, in which a patient died after a physician withdrew kidney dialysis upon the patient’s request. Most national newspapers in Japan reported the case extensively and raised the question of ethical and legal permissibility of withdrawing dialysis treatment (...) from non-terminal patients. In this article, we first examine the case within the current policy framework in Japan and then discuss how Japan can improve its end-of-life practice, focusing specifically on the patient’s right to self-determination and treatment refusal. We recommend that policymakers consider legalizing the termination of LST and the patient’s right to refuse treatment based on the principle of respect for autonomy. (shrink)

BackgroundRegulations on forgoing life-sustaining treatment (LST) have developed in Asian countries including Japan, Korea and Taiwan. However, other countries are relatively unaware of these due to the language barrier. This article aims to describe and compare the relevant regulatory frameworks, using the (more familiar) situation in England as a point of reference. We undertook literature reviews to ascertain the legal and regulatory positions on forgoing LST in Japan, Korea, Taiwan, and England.Main textFindings from a literature review are first presented to (...) describe the development of the regulatory frameworks surrounding the option of forgoing LST in each country. Based on the findings from the four countries, we suggest five ethically important points, reflection on which should help to inform the further development of regulatory frameworks concerning end-of-life care in these countries and beyond. There should be reflection on: (1) the definition of – and reasons for defining – the ‘terminal stage’ and associated criteria for making such judgements; Korea and Taiwan limit forgoing LST to patients in this stage, but there are risks associated with defining this too narrowly or broadly; (2) foregoing LST for patients who arenotin this stage, as is allowed in Japan and England, because here too there are areas of controversy, including (in England) whether the law in this area does enough to respect the autonomy of (now) incapacitated patients; (3) whether ‘foregoing’ LST should encompass withholdingandwithdrawing treatment; this is also an ethically disputed area, particularly in the Asian countries we examine; (4) the family’s role in end-of-life decision-making, particularly as, compared with England, the three Asian countries traditionally place a greater emphasis on families and communities than on individuals; and (5) decision-making with and for those incapacitated patients who lack families, surrogate decision-makers or ADs.ConclusionComparison of, and reflection on, the different legal positions that obtain in Japan, Korea, Taiwan, and England should prove informative and we particularly invite reflection on five areas, in the hope the ensuing discussions will help to establish better end-of-life regulatory frameworks in these countries and elsewhere. (shrink)

Buddhist philosophers have developed a rich tradition of logic. Buddhist material on logic that forms the Buddhist tradition of logic, however, is hardly discussed or even known. This article presents some of that material in a manner that is accessible to contemporary logicians and philosophers of logic and sets agendas for global philosophy of logic.

This paper deals with two main topics: One is a semantical investigation for a bimodal language with a modal operator \blacksquare associated with the intersection of the accessibility relation R and the inequality ≠. The other is a generalization of some of the former results to general extended languages with modal operators. First, for our language L\sb{\square\blacksquare}, we prove that Segerberg's theorem (equivalence between finite frame property and finite model property) fails and establish both van Benthem-style and Goldblatt-Thomason-style characterizations. We (...) extract the notion of \blacksquare-realizer (a generalization of bulldozing) as an essence from the proofs of our results. Second, we generalize the notion of \blacksquare-realizer and prove quite general versions of these semantical characterization results. The known and previously unknown characterization results for almost all of the languages extended with modal operators already proposed will be immediate corollaries. (shrink)

What does it mean for the laws of logic to fail? My task in this paper is to answer this question. I use the resources that Routley/Sylvan developed with his collaborators for the semantics of relevant logics to explain a world where the laws of logic fail. I claim that the non-normal worlds that Routley/Sylvan introduced are exactly such worlds. To disambiguate different kinds of impossible worlds, I call such worlds logically impossible worlds. At a logically impossible world, the laws (...) of logic fail. In this paper, I provide a definition of logically impossible worlds. I then show that there is nothing strange about admitting such worlds. (shrink)

In this paper, we show within RCA 0 that weak Konig's lemma is necessary and sufficient to prove that any (separable) compact group has a Haar measure. Within WKL 0 , a Haar measure is constructed by a non-standard method based on a fact that every countable non-standard model of WKL 0 has a proper initial part isomorphic to itself [10].

Background Physical restraints are routinely employed to ensure patient safety in Japanese acute care. Little is known about nursing students' perspectives and how they begin to question their value and knowledge in the face of restraint experiences in clinical practice. Objective To investigate nursing students’ questions about patient restraints and how they understand the ethics of the use of restraints in nursing. Research design Qualitative descriptive research using narrative analysis. Participants and research context Experiential data were generated and thematically analyzed (...) from semi-structured interviews with 16 nursing students who had completed their bachelor’s degree program requirements. Ethical considerations The study was approved by academic and clinical ethics agencies. Participants provided written informed consent. Results Physical restraints were encountered in 16 incidents, 3 with children and 13 with older patients with dementia. Students struggled to comprehend the policies and protocols of restraint use and worried their use was primarily for security rather than therapeutic purposes. Five themes were identified: (1). Questioning the tension between person-centered care, patient autonomy, and restraints, (2). Questioning the nature of restraints in which participants analyzed the policies and protocols around restraint use, (3). Questioning the professional nursing self whereby students reflected on how restraint use challenged their nursing values, and (4). Questioning professional nursing practice, in which students explored how restraints fit within a nursing perspective and positioned themselves as patient advocates. Students encountering physical restraints should ask questions based on values of patient-centeredness, autonomy, and advocacy. There is a need for education that facilitates reflection and questioning so that it informs students’ ethical thinking which may enhance nurse advocacy to reduce restraint use. Conclusions Restraints provide contexts in which students must face tensions between nursing values and clinical reality. Further research on nursing education strategies within non-psychiatric settings is needed to reduce physical restraints. (shrink)

これまで九鬼周造や和辻哲郎、丸山眞男などの日本思想研究で高い評価を得てきた著者が、第一作『善の研究』から晩年の論考にいたるまで、西田のテクストのなかに潜り込み、著作の成立事情や、西洋思想からの影響関係 、独特な用語の使用の変遷などを丁寧に検証して、その思想の全貌を明らかにする。西田幾多郎研究/近代日本哲学研究の必携ガイドにして、従来の西田幾多郎研究を真正面から再統合する西田哲学の決定版!

あはれ・わび・いきなどの美意識や芸術の本質について、和辻哲郎、九鬼周造などの知の巨人から学ぶ。.

The problem of how to accommodate inconsistencies has attracted quite a number of researchers, in particular, in the area of database theory. The problem is also of concern in the study of belief change. For inconsistent beliefs are ubiquitous. However, comparatively little work has been devoted to discussing the problem in the literature of belief change. In this paper, I examine how adequate the AGM theory is as a logical framework for belief change involving inconsistencies. The technique is to apply (...) to Grove’s sphere system, a semantical representation of the AGM theory, logics that do not infer everything from contradictory premises, viz., paraconsistent logics. I use three paraconsistent logics and discuss three sphere systems that are based on them. I then examine the completeness of the postulates of the AGM theory with respect to the systems. At the end, I discuss some philosophical implications of the examination. (shrink)

The paper is concerned with the development of the paradoxical theme of Daoism. Based on Chad Hansen's interpretation of Daoism and Chinese philosophy in general, it traces the history of Daoism by following their treatment of the limit of language. The Daoists seem to have noticed that there is a limit to what language can do and that the limit of language is paradoxical. The 'theoretical' treatment of the paradox of the limit of language matures as Daoism develops. Yet the (...) Daoists seem to have noticed that the limit of language and its paradoxical nature cannot be overcome. At the end, we are left with the paradoxes of the Daoists. In this paper, we jump into the abyss of the Daoists' paradoxes from which there is no escape. But the Daoists' paradoxes are fun! (shrink)

Max Cresswell and Hilary Putnam seem to hold the view, often shared by classical logicians, that paraconsistent logic has not been made sense of, despite its well-developed mathematics. In this paper, I examine the nature of logic in order to understand what it means to make sense of logic. I then show that, just as one can make sense of non-normal modal logics (as Cresswell demonstrates), we can make `sense' of paraconsistent logic. Finally, I turn the tables on classical logicians (...) and ask what sense can be made of explosive reasoning. While I acknowledge a bias on this issue, it is not clear that even classical logicians can answer this question. (shrink)

Logic in Buddhist Philosophy concerns the systematic study of anumāna (often translated as inference) as developed by Dignāga (480-540 c.e.) and Dharmakīti (600-660 c.e.). Buddhist logicians think of inference as an instrument of knowledge (pramāṇa) and, thus, logic is considered to constitute part of epistemology in the Buddhist tradition. According to the prevalent 20th and early 21st century ‘Western’ conception of logic, however, logical study is the formal study of arguments. If we understand the nature of logic to be formal, (...) it is difficult to see what bearing logic has on knowledge. In this paper, by weaving together the main threads of thought that are salient in Dignāga’s and Dharmakīti’s texts, I shall re-conceive the nature of logic in the context of epistemology and demarcate the logical part of epistemology which can be recognised as logic. I shall demonstrate that we can recognise the logical significance of inference as understood by Buddhist logicians despite the fact that its logical significance lies within the context of knowledge. (shrink)

This article extends the concept of symmetry to ethics. Using the case of canola in Canada, the authors argue that grades and standards simultaneously subject humans and nonhumans to rites of passage that test their "goodness. " Then, they further develop a tentative typology of standards. The authors argue that these standards allow something resembling the neoclassical market to be established, create the conditions for economic analysis, and allocate power among human actors.

Priest holds anti-exceptionalism about logic. That is, he holds that logic, as a theory, does not have any exceptional status in relation to the theories of empirical sciences. Crucial to Priest’s anti-exceptionalism is the existence of ‘data’ that can force the revision of logical theory. He claims that classical logic is inadequate to the available data and, thus, needs to be revised. But what kind of data can overturn classical logic? Priest claims that the data is our intuitions about the (...) validity of inferences. In order to make sense of this claim, I will appeal to the Madhyamaka Buddhist philosopher Candrakīrti. I will then pose a problem for Priest’s anti-exceptionalism. Finally, I will suggest a way out of the problem for Priest. Whether or not he accepts my solution, I will let him decide. (shrink)

Buddhist philosophers have investigated the techniques and methodologies of debate and argumentation which are important aspects of Buddhist intellectual life. This was particularly the case in India, where Buddhism and Buddhist philosophy originated. But these investigations have also engaged philosophers in China, Japan, Korea and Tibet, and many other parts of the world that have been influenced by Buddhism and Buddhist philosophy. Several elements of the Buddhist tradition of philosophy are thought to be part of this investigation. -/- There are (...) interesting reasoning patterns discernible in the writings of Buddhist philosophers. For instance, the Mādhyamika philosopher Nāgārjuna presents arguments for the emptiness of all things in terms of catuṣkoṭi (four ‘corners’: roughly speaking, truth, false, both, neither). There are also the Indian vāda (debate) literature and Tibetan bsdus grwa (collected topics) that list techniques of debates. -/- The main interest here is the tradition of Buddhist philosophy, sometimes referred to as Pramāṇavāda, whose central figures are Dignāga (approx. 480–540 CE) and Dharmakīrti (6th– 7th CE). This philosophy is understood to be the Buddhist school of logic-epistemology. ‘Pramāṇavāda’ is not a doxographical term traditionally used to refer to a recognised school of Buddhist philosophy. It is a conventional term that is sometimes used in modern literature. Nevertheless, in what follows, we think of it as a tradition within Buddhist philosophy and ‘Buddhist logic’ refers to what is developed in this tradition. -/- Buddhist logicians have systematically analysed the kind of reasoning involved in acquiring knowledge. They hold that there are valid ways to reason that are productive of knowledge. In what follows, some of the main elements of their analyses will be described. Note, however, that, while exegetical studies of Buddhist texts are important, we must step back from them and consider what is involved in taking a Buddhist approach to logic in light of modern formal logic. This analysis will be done against the backdrop of the contemporary literature on logic and related subjects in contemporary philosophy to make sense of the logical studies by Buddhist logicians. (shrink)