The Stanford Encyclopedia of Philosophy is an open access, dynamic reference work designed to organize professional philosophers so that they can write, edit, and maintain a reference work in philosophy that is responsive to new research. From its inception, the SEP was designed so that each entry is maintained and kept up to date by an expert or group of experts in the field. All entries and substantive updates are refereed by the members of a distinguished Editorial Board before they (...) are made public. (shrink)

First published in 2000. Routledge is an imprint of Taylor & Francis, an informa company.

Excerpt from Geschichte der Deutschen Philosophie Seit Leibniz Die präftabilirte @armonie 124. Demeiß be? Dafeinß (öotteß 125. (öotteäbegriff 128. Die befie 28elt unb ihre 92othroenbigteit 128. Determinifmuß 132; Dollfommenheit ber qbelt 133; Dheobicee 134; baß Döfe 140. Dranfcenbeng (R)otteä 143. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original (...) format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

National Book Award Finalist. How did humanity originate and why does a species like ours exist on this planet? Do we have a special place, even a destiny in the universe? Where are we going, and perhaps, the most difficult question of all, "Why?" In The Meaning of Human Existence, his most philosophical work to date, Pulitzer Prize–winning biologist Edward O. Wilson grapples with these and other existential questions, examining what makes human beings supremely different from all other species. (...) Searching for meaning in what Nietzsche once called "the rainbow colors" around the outer edges of knowledge and imagination, Wilson takes his readers on a journey, in the process bridging science and philosophy to create a twenty-first-century treatise on human existence—from our earliest inception to a provocative look at what the future of mankind portends. Continuing his groundbreaking examination of our "Anthropocene Epoch," which he began with The Social Conquest of Earth, described by the New York Times as "a sweeping account of the human rise to domination of the biosphere," here Wilson posits that we, as a species, now know enough about the universe and ourselves that we can begin to approach questions about our place in the cosmos and the meaning of intelligent life in a systematic, indeed, in a testable way. Once criticized for a purely mechanistic view of human life and an overreliance on genetic predetermination, Wilson presents in The Meaning of Human Existence his most expansive and advanced theories on the sovereignty of human life, recognizing that, even though the human and the spider evolved similarly, the poet's sonnet is wholly different from the spider's web. Whether attempting to explicate "The Riddle of the Human Species," "Free Will," or "Religion"; warning of "The Collapse of Biodiversity"; or even creating a plausible "Portrait of E.T.," Wilson does indeed believe that humanity holds a special position in the known universe. The human epoch that began in biological evolution and passed into pre-, then recorded, history is now more than ever before in our hands. Yet alarmed that we are about to abandon natural selection by redesigning biology and human nature as we wish them, Wilson soberly concludes that advances in science and technology bring us our greatest moral dilemma since God stayed the hand of Abraham. (shrink)

Science provides us with representations of atoms, elementary particles, polymers, populations, genetic trees, economies, rational decisions, aeroplanes, earthquakes, forest fires, irrigation systems, and the world’s climate. It's through these representations that we learn about the world. This entry explores various different accounts of scientific representation, with a particular focus on how scientific models represent their target systems. As philosophers of science are increasingly acknowledging the importance, if not the primacy, of scientific models as representational units of science, it's important to (...) stress that how they represent plays a fundamental role in how we are to answer other questions in the philosophy of science (e.g. the scientific realism debate). This entry begins by disentangling ‘the’ problem of scientific representation, before critically evaluating the current options available in the literature. (shrink)

This is a book grounded in the real ethical challenges of modern business practice, with a world-religious perspective so necessary in an era of globalization.

The so-called ergodic hierarchy (EH) is a central part of ergodic theory. It is a hierarchy of properties that dynamical systems can possess. Its five levels are egrodicity, weak mixing, strong mixing, Kolomogorov, and Bernoulli. Although EH is a mathematical theory, its concepts have been widely used in the foundations of statistical physics, accounts of randomness, and discussions about the nature of chaos. We introduce EH and discuss its applications in these fields.

How does state policy shape our most intimate desires? This groundbreaking anthropological approach to the study of desire shows how Orthodox desires and their discontents are reshaped at the intersection of religion, reproduction and politics, highlighting how ethical choreographies between personal desire and the state emerge even in the most traditional settings.

Western philosophical orthodoxy places many aspects of other people's lives outside the scope of our knowledge. Demonstrating an alternative to this view, however, this book argues that Jean-Paul Sartre's application of his unique psychoanalytic method to Gustave Flaubert is the culmination of his project to show that it is possible to know everything there is to know about another person. It examines how Sartre aims to revolutionize our way of thinking about others by presenting his existential psychoanalysis as the means (...) to knowledge of both ourselves and others. By so doing, it highlights how his determination to solve the longstanding philosophical conundrum about other minds drives him not only to incorporate insights from Descartes, Hegel, Husserl, Freud, Marx, and Beauvoir into his philosophy, but also to supplement and enhance his philosophy through the development and application of a new form of psychoanalysis. -/- Sartre's Existential Psychoanalysis integrates, for the first time, Sartre's psychoanalysis into his overarching philosophical project. By offering a critical interrogation of the role his psychoanalytical studies played in the development of his existentialism, Mary Edwards uncovers the overlooked philosophical significance of his existential psychoanalysis and brings it into a new and productive dialogue with current research in the fields of philosophy, psychology, and psychotherapy. (shrink)

Mathematical pluralism can take one of three forms: (1) every consistent mathematical theory consists of truths about its own domain of individuals and relations; (2) every mathematical theory, consistent or inconsistent, consists of truths about its own (possibly uninteresting) domain of individuals and relations; and (3) the principal philosophies of mathematics are each based upon an insight or truth about the nature of mathematics that can be validated. (1) includes the multiverse approach to set theory. (2) helps us to understand (...) the significance of the distinguished non‐logical individual and relation terms of even inconsistent theories. (3) is a metaphilosophical form of mathematical pluralism and hasn't been discussed in the literature. In what follows, I show how the analysis of theoretical mathematics in object theory exhibits all three forms of mathematical pluralism. (shrink)

It was proposed that the data from Monte Carlo statistical investigations be subjected to analysis of variance methods rather than the conventional techniques of tabling, graphing, and inspecting the data. Two examples in which analysis of variance methods were applied to published Monte Carlo studies were presented. It was suggested that balanced factorial designs should be used whenever possible in Monte Carlo studies so that analysis of variance methods would be directly applicable. Finally, three advantages of analysis of variance methods (...) over conventional techniques were described and analysis of variance methods were contrasted with a possible alternative analytical method, multiple regression analysis. (shrink)

Eighteenth-century theologian_Jonathan Edwards remains a significant influence on modern religion, and this book constitutes his most important contribution to Christian thought. Edwards_raises timeless questions about desire, choice, good, and evil, contrasting the opposing Calvinist and Arminian views of free will and addressing issues related to God's foreknowledge, determinism, and moral agency.

In this entry, Frege’s logic is introduced and described in some detail. It is shown how the Dedekind-Peano axioms for number theory can be derived from a consistent fragment of Frege’s logic, with Hume’s Principle replacing Basic Law V.

Many philosophers, including direct reference theorists, appeal to naively to 'modes of presentation' in the analysis of belief reports. I show that a variety of such appeals can be analyzed in terms of a precise theory of modes of presentation. The objects that serve as modes are identified intrinsically, in a noncircular way, and it is shown that they can function in the required way. It is a consequence of the intrinsic characterization that some objects are well-suited to serve as (...) modes that present individuals and while others are well-suited to serve as modes that present properties (though such modes do not `determine' the objects they present---there is no necessary connection between a mode m and the individual x or property F that it presents). Moreover, it is also a consequence that the modes for properties and individuals can be organized into complexes that are structurally identical to Russellian propositions having the represented properties and individuals as constituents. Not only is the relationship between modes and Fregean senses and modes of presentation explored in the paper, but also the idea that the theory of modes of presentation developed in the paper can serve as a theory of concepts. (shrink)

[Michael Smith] The requirements of instrumental rationality are often thought to be normative conditions on choice or intention, but this is a mistake. Instrumental rationality is best understood as a requirement of coherence on an agent's non-instrumental desires and means-end beliefs. Since only a subset of an agent's means-end beliefs concern possible actions, the connection with intention is thus more oblique. This requirement of coherence can be satisfied either locally or more globally, it may be only one among a number (...) of such requirements on an agent's total set of desires and beliefs, and it has no special connection with reasoning. An appreciation of these facts leads to a better understanding of both the nature and the significance of instrumental rationality. /// [Edward Harcourt] I argue that the incoherence Smith claims to identify in agents who desire that q, believe that p is a necessary means to q, but fail to desire that p is illusory, since it rests on the false assumption that every property I know to be possessed by an object of my desire is an object of my desire. Though the failure of Smith's account of the irrationality of this pattern of attitudes leaves it open that the pattern is indeed irrational, I argue that there are instances of it that are not irrational where the desires are desires for what the agent knows to be impossible for him. This conclusion casts doubt on the overall strategy-that of making a Humean theory of action explanation do duty as a theory of instrumental rationality-which implies that the norms of instrumental rationality apply to desires simply as such. I then try to criticise the strategy in such a way as to leave the Humean theory of action explanation unaffected. (shrink)

This book tackles the issues that arise in connection with intensional logic -- a formal system for representing and explaining the apparent failures of certain important principles of inference such as the substitution of identicals and existential generalization -- and intentional states --mental states such as beliefs, hopes, and desires that are directed towards the world. The theory offers a unified explanation of the various kinds of inferential failures associated with intensional logic but also unifies the study of intensional contexts (...) and intentional states by grounding the explanation of both phenomena in a single theory. When an axiomatized realm of abstract entities is added to the metaphysical structure of the world, we can use them to identify and individuate the contents of directed mental states. The special abstract entities can be viewed as the objectified contents of mental files, and they play a crucial role in the analysis of truth conditions of the sentences involved in inferential failures. (shrink)

Two experiments examine the effects of unreportable hints on anagram solving performance and on solvers' subjective experience of insight. In Experiment 1, after seeing a hint presented too briefly to identify, participants solved anagrams preceded by the solution fastest and solved anagrams preceded by unrelated hints slowest. Participants' “warmth” ratings for solution hints were more insight-like than those for unrelated hints. In Experiment 2 a hint, or no hint, was presented at one of three different exposure durations. Participants benefited from (...) solution-relevant hints that were either unreportable or reportable, but showed a cost only for unrelated hints that were reportable. Participants' ratings of their insight experiences showed that unreportable solution and semantically related hints produced more insight-like experiences than did unrelated hints. The results suggest that unreportable processing of solution-related information is important for the insight experience. (shrink)

In this book, Zalta attempts to lay the axiomatic foundations of metaphysics by developing and applying a (formal) theory of abstract objects. The cornerstones include a principle which presents precise conditions under which there are abstract objects and a principle which says when apparently distinct such objects are in fact identical. The principles are constructed out of a basic set of primitive notions, which are identified at the end of the Introduction, just before the theorizing begins. The main reason for (...) producing a theory which defines a logical space of abstract objects is that it may have a great deal of explanatory power. It is hoped that the data explained by means of the theory will be of interest to pure and applied metaphysicians, logicians and linguists, and pure and applied epistemologists. (shrink)

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