Call the epistemological grounds on which we rationally should determine our ontological (or alethiological) commitments regarding an entity its arbiter of existence (or arbiter of truth). It is commonly thought that arbiters of existence and truth can be provided by our practices. This paper argues that such views have several implications: (1) the relation of arbiters to our metaphysical commitments consists in indispensability, (2) realist views about a kind of entity should take the kinds of practices providing that entity’s arbiters (...) to align with respect to their metaphysical dependencies, (3) if realists take a kind of practice to provide grounds on which to affirm the existence of a kind of entity, they should turn to those same grounds when seeking to provide an epistemology of the relevant domain. (shrink)

Fictionalists about a kind of disputed entity aim to give a face-value interpretation of our discourse about those entities without affirming their existence. The fictionalist’s commitment to non-realism leaves open three options regarding their ontological position: they may deny the existence of the disputed entities (anti-realism), remain agnostic regarding their existence (agnosticism), or deny that there are ontological facts of the matter (ontological anti-realism). This paper outlines a method of adjudicating between these options and argues that fictionalists may be expected (...) to hold preferences between them. The typical arguments and motivations for fictionalism lead naturally to a practice-based metaontological framework under which our practices regarding a kind of disputed entity might inform our ontological beliefs about those entities. When that framework is applied to fictionalism, it is found that the usual motivations for fictionalism lead naturally, though not decisively, to ontological anti-realism. And, where there are reasons against ontological anti-realism, fictionalism leans more toward anti-realism than agnosticism. (shrink)

Semi-compatibilists intend to reconcile moral responsibility with causal determinism, even if determinism is incompatible with freedom to do otherwise. For them, moral responsibility does not require free will, which is not a necessary condition for moral responsibility. They agree with the view that causal determinism is incompatible with free will. Free will is incompatible with determinism as well as moral responsibility. Both compatibilists and semi-compatibilists argue for the compatibility between determinism and moral responsibility. However, the latter fails to prove sufficiently (...) the reason why determinism is compatible with moral responsibility. (shrink)

Basic work, with commentary and supercommentary, of neo-Nyaya school of Indic philosophy; portion of Tattvacintāmaṇi dealing with the essential nature of a proposition (pakṣatā).

Treatise on Navya-Nyāya philosophy; portion dealing with definition of invariable concomitance (vyāpti); includes two classical commentaries.

Call the epistemological grounds on which we rationally should determine our ontological (or alethiological) commitments regarding an entity its arbiter of existence (or arbiter of truth). It is commonly thought that arbiters of existence and truth can be provided by our practices. This paper argues that such views have several implications: (1) the relation of arbiters to our metaphysical commitments consists in indispensability, (2) realist views about a kind of entity should take the kinds of practices providing that entity’s arbiters (...) to align with respect to their metaphysical dependencies, (3) if realists take a kind of practice to provide grounds on which to affirm the existence of a kind of entity, they should turn to those same grounds when seeking to provide an epistemology of the relevant domain. (shrink)

On the concept of self; study based on Vedic literature.

Portion of Tattvacintāmaṇi dealing with syllogism (avayava); includes commentaries and supercommentary.

Writings and discourses on spiritual life and Hindu philosophy; translated into Gujarati.

Based on event history analysis, this study examined the survival distribution of the duration of online public opinions related to major health emergencies and its influencing factors. We analyzed the data of such emergencies that took place in China during a period of 10 years. The results of the Kaplan-Meier method and Cox proportional hazards regression analysis showed that the average duration of online public opinions regarding health emergencies is 43 days, and the median is 19 days, which dispels the (...) myth of the “Seven-day Law of Propagation.” Furthermore, the duration of online public opinions can be divided into three stages: the rapid decline stage, the slowdown stage, and the disappearing stage. In addition, the type of event, and the volume of both social media discussion and traditional media coverage all had significant impacts on the duration. Our findings provide practical implications for the carrying out of targeted and stage-based governance of public opinions. (shrink)

On the life of Mādhava, d. 1386, exponent of Dvaita philosophy.

本书包括:导论:论应用伦理学;基因超人与后现代前景;从辛格的“人”的概念看堕胎与安乐死等内容。.

Vādanyāya is one of the representative works of Dharmakīrti. It is concerned with debate logic and deals with win-or-lose reasoning rules in the broad sense of logic. In this paper, we will concentrate our discussion on Dharmakīrti’s theory of nigrahasthāna (fault) in his debate logic, a key issue in Vādanyāya. First, we point out that the justification of three logical reasons as proof conditions of debate constitutes the rational point of departure for Dharmakīrti’s debate logic. Second, we analyze the differences (...) between Dharmakīrti’s and the Naiyāyika’s notion of debate and point out that Dharmakīrti’s ‘debate’ involves two parties (the disputant and the opponent) attempting to rationally refute the other’s opinion to persuade the other to change their wrong ideas. Last, based on the discussion of Dharmakīrti’s concept of debate logic, we identify seven types of nigrahasthāna in Vādanyāya with regard to the two parties of a debate (the disputant and the opponent). (shrink)

ABSTRACT People tend to be unable to evaluate themselves accurately in many areas. One such area is their own and others’ morality. The current research explores the self–other moral valuation difference in the context of moral foundation theory. We propose that people generally have a moral positive illusion. Specifically, people overestimate their own morality and underestimate the morality of others. Two studies provide converging evidence that individuals underestimate the average moral valuations of others on the five dimensions of moral foundation (...) theory. In particular, we demonstrate three moderators for moral positive illusion: moral foundation type, gender, and political identity. Specifically, compared with the binding foundations, people have greater moral positive illusions based on the individualizing foundations; compared to men, women have greater moral positive illusions; and compared with liberals, conservatives have greater moral positive illusions based on the binding foundations. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Literature 25.1 (2001) 14-30 [Access article in PDF] Mallarmé Contra Wagner Eric Gans I In early 1885, Edouard Dujardin wrote to Stéphane Mallarmé for a contribution to his newly founded Revue wagnérienne. Mallarmé, admitting that he had never seen--and perhaps never heard--anything of Wagner, replied to Dujardin in July that he was working on a "half article, half prose poem," and that "never has anything seemed to (...) me more difficult." 1 A month later, the Revue published a text, more prose poem than article, entitled "Richard Wagner, rêverie d'un poète français." 2Wagner was an increasingly obligatory reference for the French avant-garde after his death in 1883. But as far back as 1862, the 20-year-old Mallarmé, no doubt influenced by Baudelaire's enthusiastic groundbreaking article "Richard Wagner et Tannhäuser à Paris" of the year before, had included Wagner along with Mozart and Beethoven in a group of three creators of the "mystery" of music, in a brief article entitled "Artistic Heresies: Art for Everyone." Characteristically enough, what fascinated the young Mallarmé was not music itself so much as the "signes sévères, chastes, inconnus" ("severe, chaste, unknown signs") (OC, p. 257) with which it was written, which give music the advantage over poetry--written in the universally understood alphabet--of being inaccessible to the uninitiated. This characteristic emphasis on writing over sound reappears in the "Hommage" sonnet for Wagner published in Dujardin's journal in January 1886, where Wagner's music is described as "mal tu par l'encre même en sanglots sibyllins" ("badly silenced by the ink itself in Sibylline sobs") (OC, p. 71). As we shall see, however, the relation between music and poetry suggested in "Art for Everyone" had by then been reversed. [End Page 14]Unlike most of his circle, Mallarmé was no Wagnerite; his "Rêverie," like his sonnet, expresses reluctant praise and reflects a certain professional jealousy. The theater had long been Mallarmé's chief preoccupation, as it had been for so many nineteenth-century writers who would be forced to make their reputation in other genres. The unfinished poem "Hérodiade," which occupied him throughout his life, took the form of a drama, and an early version of the "Après-midi d'un faune" had actually been presented to a theater director. References to music in Mallarmé's writings increase in number and specificity after 1885, and it is not unreasonable to assume that for him the prime representative of "music" in this period was Wagner. However much Mallarmé's own theater had become internalized and idealized, Wagner's theatrical success, as well as his near-deification by friends and disciples like Dujardin or Villiers de l'Isle-Adam, could not leave the poet indifferent. II What I would like to explore, however, is something more fundamental than the personal equation. Mallarmé's rivalry with Wagner over the theatrical center of culture is the rivalry of two arts and their respective means. What makes Mallarmé's critique of Wagner of particular interest is the exemplary rigor of the former's artistic intentions. Mallarmé's poems are a series of attempts to produce literary form with a minimum of figural content. Each poem has been submitted, so to speak, to Ockham's razor. The ultimate aim of this labor may be described as the discovery of the originary scene of poetry itself, the minimal sine qua non of representation, and therefore of humanity. 3 On the contrary, Wagner did not shrink from saturating the figural imagination in the pursuit of his totalizing aims. The confrontation reveals that musical maximalism in the service of national myth becomes a threat to what we may call, from Mallarmé's minimalist perspective, the anthropological mission of true art.Mallarmé held no particular brief for the theater of words; his tastes in performance went rather to the ballet, or to the mime-show, the subject of one of his most aesthetically interesting reflections. 4 Mallarmé anticipated 20th-century dramaturgy in seeing the theater not as a place for ratiocination and... (shrink)

Portion of Pratyakṣakhaṇḍa of Tattvacintāmaṇi, compendium of Navya Nyāya philosophy by Gaṅgeśa, 13th century with Dīpikā commentary.

Critical edition of the portion of Tattvacintāmaṇi of Gaṅgésa, 13th cent., basic work on Hindu logic and epistemology of the neo-Nyaya school in Hindu philosophy.

Sanskrit text, portion of Tattvacintāmaṇi dealing with syllogism (avayava) ; with commentary and supercommentary, of the Navya-Nyaya school in Indic philosophy.

Explorer l'Allemagne, c'est explorer quelque chose qui était là avant d'exister : un emplacement sur la carte de l'Europe, une tache dans son histoire, au mieux une "culture", comme on dit quand on ne sait comment nommer les choses. C'est aussi se confronter à des constructions intellectuelles grandioses qui ont eu pour auteurs, entre autres Kant, Fichte, Hegel, Marx, mais aussi Nietzsche, Husserl, Heidegger. Pourtant, si la philosophie a pour territoire l'universel, pourquoi s'intéresser à la philosophie allemande? Et d'abord, peut-il (...) y avoir quelque chose de tel? C'est à une enquête sur la spécificité de la philosophie d'expression allemande que nous invite ce livre. Enquête qui réfléchit en même temps le parcours de son auteur. Ainsi l'entretien avec Thibaut Gress qui ouvre le livre montre le long commerce passionné entretenu par Jean-François Kervégan avec les penseurs allemands, de Kant et Hegel à Habermas et Honneth ; il éclaire son mode d'approche et la façon dont il comprend aujourd'hui l'activité philosophique. Cet échange dense et précis interroge la conception ambitieuse de la rationalité portée par cette philosophie : le projet d'autodétermination de la raison, son pouvoir normatif. Les chapitres ultérieurs détaillent ces formes et pouvoirs de la rationalité au prisme de l'événement révolutionnaire et scrutent les échos contemporains des thèmes et des problèmes issus de la tradition de l'idéalisme allemand. Ils évoquent enfin la question disputée de l'existence d'une pensée post-métaphysique. Un parcours engagé et érudit."--Page 4 of cover. (shrink)

Les auteurs réunis sous la direction de Bernard Mabille et Jean-François Kervegan appartiennent à la tradition « continentale » et à la tradition analytique (anglo-saxonne). Certes les rapports de Hegel à la métaphysique étaient ambigus. Ne prétendait-il pas à la fois rompre avec la métaphysique et la prolonger sous une figure rénovée? Mais dissocier les analyses hégéliennes de leur arrière-plan métaphysique, comme le tentent les tenants de la philosophie analytique, n’est-ce pas les priver de ce qu’elles ont de plus tranchant, (...) les priver de leur mordant, bref, les ramener au niveau de ce que Hegel nommait avec dédain la « pensée d’entendement ». A vouloir « actualiser » la philosophie de Hegel, ne la condamne-t-on pas à l’insignifiance? Une réflexion exigeante et une pièce majeure de la discussion contemporaine autour de la philosophie de Hegel. (shrink)

Comment et pourquoi la philosophie juridique et politique contemporaine est-elle revenue à Kant? Il faut pour le comprendre s'intéresser d'abord à l'ancrage de la pensée du droit dans la théorie kantienne de la raison pratique et aux problèmes que pose le statut kantien d'une raison normative dans les deux champs coordonnés de l'éthique et du droit. L'articulation entre droit privé et droit public, entre droit et politique dans la Métaphysique des moeurs doit être considérée en relation avec l'exigence d'une fondation (...) unitaire du système des normes pratiques. La philosophie politique de Kant peut dès lors être envisagée dans le prolongement de sa théorie du droit international, avec l'ouverture d'une perspective cosmopolitique qu'il importe de définir avec précision. (shrink)

This NATO Advanced Study Institute centered on large-scale molecular systems: Quantum mechanics, although providing a general framework for the description of matter, is not easily applicable to many concrete systems of interest; classical statistical methods, on the other hand, allow only a partial picture of the behaviour of large systems. The aim of the ASI was to present both aspects of the subject matter and to foster interaction between the scientists working in these important areas of theoretical physics and theoretical (...) chemistry. The quantum-mechanical part was mostly based on the operator-algebraic formulation of quantum mechanics and comprised quantum statistics of infinite systems with special em phasis on macroscopic observables, equilibrium conditions, irreversibility on the one hand, symmetry breaking for molecules in the radiation field and macroscopic quantum phenomena in the theory of superconductivity (BCS-theory) on the other hand. In addition, phase-space methods for many-body systems were also presented. Statistical physics was the main topic in the other lectures of the School; much emphasis was put on the statistical features of macros copic ("large") systems, the lectures dealt with mass and energy transport im polymers, in gels and in microemulsions, with aggregation and growth phenomena, with relaxation in complex, correlated systems, with conduction and optical properties of polymers, and with the means of describing disordered systems, above all fractals and related hierarchical models. (shrink)

Basic work, with commentaries, on Hindu logic and epistemology of the neo-Nyaya school in Hindu philosophy.

Basic work, with commentary and supercommentary, of the neo-Nyaya school in Indic philosophy; portion of Tattvacintāmaṇi dealing with syllogism (avayava).

Vedantic treatise on knowledge of self and self-realization, with Kaivalyakalpadruma, an autocommentary and notes.

Work dealing with the defination of vyapti (regular concommitance of the major and middle terms) in neo-Nyaya philosophy; includes three classical commentaries.

Classical treatise on Navya Nyaya philosophy.

1. Pratyakṣakhaṇḍam -- 2, pt. 1. Anumityādibādhāntam Anumānakhaṇḍam -- 2, pt. 2. Iśvarānumānaparam Anumānakhaṇḍam -- 3. Upamānakhaṇḍam -- 4, pt. 1. Śabdāpramāṇyavādādi ucchanna-pracchannavādāntaṃ Śabdakhaṇḍam -- 4, pt. 2. Vidhivādādipramāṇacatuṣṭayaprāmāṇyavādāṇtaṃ Śabdakhaṇḍam.

Basic work of the neo-Nyaya school in Hindu philosophy; portion dealing with validity of knowledge.