In this paper, a distinctly subjectivist analysis of the nature of relational goodness or goodness for is proposed. Like the generic subjectivist analysis of value, the proposal is to analyse value in terms of attitudes. Specifically, the proposed analysis of goodness for appeals to a special kind of attitude: namely, so-called for-someone’s-sake attitudes. Unlike other analyses in the literature that have appealed to this kind of attitude, the analysis proposed here is not a fitting-attitude analysis. Rather than appealing to for-someone’s-sake (...) attitudes that it is fitting to have or that there are reasons to have, the proposed analysis takes actually held for-someone’s-sake attitudes to ground or constitute goodness for. The analysis should be attractive to those already within the subjectivist camp. One of its appeals is that it is a special case of a general subjectivist approach to values, thus showing that subjectivism provides the resources to analyse relational values. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:260 HISTORY OF PHILOSOPHY and 8, although hc proposed no emendation of the text. [Raven's work is nowhere mentioned by Loenen, not even in connection with fr. 4 where he and Raven are in agreement, yet where he says "... all present-day authors assume this passage to refer to the material world," Raven believes with Loenen that the passage does not refer to the material world.] With regard to (...) Loenen's sensu stricto ~ar~, all commentators realized that Parmenides was at least some of the time using ~a~Lto denote necessity of existence and essence. Loenen does valuable work in emphasising this, but the observation is not revolutionarily original. Vlastos, following yon Fritz, argued (in Gnomon [1953]) that, for Parmenides, nothing exists but thought. Vlastos' arguments were not on as many fronts as are Loenen's, and Loenen develops the interpretation much further. Aristotle and Simplicius were the first of many who believed Parmenides to be a dualist, to have posited two worlds, fa ata~ra and ~& ~a~a, between which there was no causal relationship. Although there is much originality in Loenen's development and argument for his theses, it is nevertheless true that on the three grounds on which he lays claim to originality (introduction, pp. 3-5), his views have considerable precedents. M. C. SCHOLAR St. John's College, Cambridge Plato and the Individual. By Robert William Hall. (The Hague: Martinus Nijhoff, 1963. Pp. 224.) Professor Hall's main thesis is that Plato's ethical thought underwent a gradual and significant development and that in the face of this fact the mature Plato is neither a halfhearted moral philosopher, nor a utilitarian, but completely committed to the substantiality and immortality of the soul. The first issue is raised so that the claim that Plato reserved the ethical ideal only for the specialists in philosophical reflection can be dismissed as groundless. The second problem is discussed in order to demonstrate beyond doubt that Plato's later moral views went beyond the limited ethics of consequences that dominates the early Socratic dialogues. But it is the third issue that constitutes the core of Hall's book, and the discussion here is undertaken in order to identify the metaphysical principle to which Plato appealed when he reconstructed his ethics from an initially quite aristocratic affair into a publicly available ideal that was rendered universal in scope and attainment. Dr. Hall argues that if knowledge of the Forms is unconditionally required for genuine morality, then only the philosophically gifted can rise to the lofty occasion. Being himself a strong advocate of a moral ideal open to all human beings, Dr. Hall does not hesitate to challenge Plato's views with this formidable problem: If we suppose Plato's views grant to the ordinary individual nothing more than a second class morality, he hardly deserves his reputation as a great ethical thinker. In line with this question the author devotes the entire first chapter to an interesting discussion on the sources of modern democratic individualism as supported by the best in the Christian tradition and then uses his findings to test the strength of Plato's moral fiber. But the author knows all along that Plato will emerge unscathed. His purpo~ then is not so much to show that Plato actually held that view as it is to take the reader through the meandering paths only the modem scholar and erudite interpreter of the dialogues know how to travel best and by which it is believed Plato himself must have been able to reach the summit of the superb answer. Since Dr. Hall discerns two different available moralities in Plato, an "aristocratic" and a "demotic," he also finds it necessary to distinguish between the morality of the excellences of the individual man and the excellence of the philosopher. When all is told, it turns out that Plato's development as an ethical philosopher moves from a high-minded kind of utilitarianism based on arete, inherited from Socrates, to a non-utilitarian conception of virtue which is Plato's own discovery and contribution. The pivotal point is found to be in the Republic where the central problem is to justify the inherent value of... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:260 HISTORY OF PHILOSOPHY and 8, although hc proposed no emendation of the text. [Raven's work is nowhere mentioned by Loenen, not even in connection with fr. 4 where he and Raven are in agreement, yet where he says "... all present-day authors assume this passage to refer to the material world," Raven believes with Loenen that the passage does not refer to the material world.] With regard to (...) Loenen's sensu stricto ~ar~, all commentators realized that Parmenides was at least some of the time using ~a~Lto denote necessity of existence and essence. Loenen does valuable work in emphasising this, but the observation is not revolutionarily original. Vlastos, following yon Fritz, argued (in Gnomon [1953]) that, for Parmenides, nothing exists but thought. Vlastos' arguments were not on as many fronts as are Loenen's, and Loenen develops the interpretation much further. Aristotle and Simplicius were the first of many who believed Parmenides to be a dualist, to have posited two worlds, fa ata~ra and ~& ~a~a, between which there was no causal relationship. Although there is much originality in Loenen's development and argument for his theses, it is nevertheless true that on the three grounds on which he lays claim to originality (introduction, pp. 3-5), his views have considerable precedents. M. C. SCHOLAR St. John's College, Cambridge Plato and the Individual. By Robert William Hall. (The Hague: Martinus Nijhoff, 1963. Pp. 224.) Professor Hall's main thesis is that Plato's ethical thought underwent a gradual and significant development and that in the face of this fact the mature Plato is neither a halfhearted moral philosopher, nor a utilitarian, but completely committed to the substantiality and immortality of the soul. The first issue is raised so that the claim that Plato reserved the ethical ideal only for the specialists in philosophical reflection can be dismissed as groundless. The second problem is discussed in order to demonstrate beyond doubt that Plato's later moral views went beyond the limited ethics of consequences that dominates the early Socratic dialogues. But it is the third issue that constitutes the core of Hall's book, and the discussion here is undertaken in order to identify the metaphysical principle to which Plato appealed when he reconstructed his ethics from an initially quite aristocratic affair into a publicly available ideal that was rendered universal in scope and attainment. Dr. Hall argues that if knowledge of the Forms is unconditionally required for genuine morality, then only the philosophically gifted can rise to the lofty occasion. Being himself a strong advocate of a moral ideal open to all human beings, Dr. Hall does not hesitate to challenge Plato's views with this formidable problem: If we suppose Plato's views grant to the ordinary individual nothing more than a second class morality, he hardly deserves his reputation as a great ethical thinker. In line with this question the author devotes the entire first chapter to an interesting discussion on the sources of modern democratic individualism as supported by the best in the Christian tradition and then uses his findings to test the strength of Plato's moral fiber. But the author knows all along that Plato will emerge unscathed. His purpo~ then is not so much to show that Plato actually held that view as it is to take the reader through the meandering paths only the modem scholar and erudite interpreter of the dialogues know how to travel best and by which it is believed Plato himself must have been able to reach the summit of the superb answer. Since Dr. Hall discerns two different available moralities in Plato, an "aristocratic" and a "demotic," he also finds it necessary to distinguish between the morality of the excellences of the individual man and the excellence of the philosopher. When all is told, it turns out that Plato's development as an ethical philosopher moves from a high-minded kind of utilitarianism based on arete, inherited from Socrates, to a non-utilitarian conception of virtue which is Plato's own discovery and contribution. The pivotal point is found to be in the Republic where the central problem is to justify the inherent value of... (shrink)

Phenomenology was in large part the discovery of Edmund Husserl, whose Logical Investigations of 1900/01 are normally regarded as the work that launched the phenomenological movement. Yet Husserl's phenomenology, in particular in the form in which it is set out in this his most important contribution to philosophy, is itself part of an Austrian philosophical tradi tion inspired by Brentano and continued, in very different ways, by Meinong, Stumpf, Twardowski, Ehrenfels, Husserl - and Marty. Like Brentano and all his heirs (...) Marty's philosophical interests were in the philosophy of mind, where this is taken to include or at least ground the philosophy of language, and analytic metaphysics. It is Marty's discussions of topics in these two areas that provide the contributions to this volume with their subject-matter. The papers by Roderick Chisholm, S. -Y. Kuroda, Barry Smith, Peter Simons, Rosaria Egidi, Karl Schuhmann, Elmar Holenstein, Edgar Morscher, Wolf gang Wenning and myself were presented at the 1984 conference on Anton Marty in Fribourg, Switzerland. Our host in Fribourg was Guido Kung, the conference was made possible by the Fritz Thyssen Stiftung. I should like to thank both for their help. Geneva, April 1988 KEVIN MULLIGAN Xl Abbreviations Employed in the Text Anton Marty's two major works, the Untersuchungen and the posthumously published Raum und Zeit are referred to in what follows in the following style. U Untersuchungen zur Grundlegung der allgemeinen Grammatik und Sprachphilosophie, Vol. I (only volume published). Halle a. S. (shrink)

This chapter provides an introduction to higher-order metaphysics as well as to the contributions to this volume. We discuss five topics, corresponding to the five parts of this volume, and summarize the contributions to each part. First, we motivate the usefulness of higher-order quantification in metaphysics using a number of examples, and discuss the question of how such quantifiers should be interpreted. We provide a brief introduction to the most common forms of higher-order logics used in metaphysics, and indicate a (...) number of questions which can be raised in such systems using logical vocabulary alone. Using a further example, we return to applications of higher-order logics in metaphysics. We also mention key developments in the history of higher-order logic as it pertains to metaphysics. Finally, we mention certain arguments which have been raised against the use of higher-order logic, and some ways of responding to them. (shrink)

This volume explores the use of higher-order logics in metaphysics. Seventeen original essays trace the development of higher-order metaphysics, discuss different ways in which higher-order languages and logics may be used, and consider their application to various central topics of metaphysics.

This collection of ten essays elucidates some of the more challenging aspects of Anscombe’s work and affirms her reputation as one of our most original ...

This paper takes a stand on Hamblin semantics and its relation to the semantics-to-pragmatics interface. Biased questions, where the speaker finds one of the options more likely and expects the confirmation that p is true, raise a concern about the limits of Hamblin semantics. I argue that biased questions have modified Hamblin semantics, while unbiased questions have unconstrained Hamblin semantics. The optional bias feature explains compositionally. It is triggered by likelihood presuppositions ranging Hamblin sets and highlighting the preferred alternative(s). Biased (...) effects are exceptionally possible in alternative and wh-questions, but only in polar questions, they can be encoded lexically and grammatically. I argue that Hamblin semantics covers all core types of questions, while some of its applications for non-questions are problematic. (shrink)

Anscombe holds that a proper account of intentional action must exhibit “a ‘form’ of description of events.” But what does that mean? To answer this question, I compare the method of Anscombe’s Intention with that of Frege’s Foundations of Arithmetic—another classic work of analytic philosophy that consciously opposes itself to psychological explanations. On the one hand, positively, I aim to identify and elucidate the kind of account of intentional action that Anscombe attempts to provide. On the other hand, negatively, I (...) hope to dispel the canard that Anscombe’s opposition to the causal theory of action is a product of “behaviorism.”. (shrink)

In den Aufsätzen dieses Bandes präsentiert Anton Friedrich Koch Hegels theoretische Philosophie als diejenige Nichtstandard-Metaphysik, in der sich die Metaphysik, nicht aber die Philosophie vollendet. Jenseits von Hegels Evolutionstheorie des Absoluten gilt es von einem Standpunkt der Endlichkeit aus neu zu philosophieren.

This paper presents a challenge to conciliationist views of disagreement. I argue that conciliationists cannot satisfactorily explain why we need not revise our beliefs in response to certain moral disagreements. Conciliationists can attempt to meet this challenge in one of two ways. First, they can individuate disputes narrowly. This allows them to argue that we have dispute-independent reason to distrust our opponents’ moral judgment. This approach threatens to license objectionable dogmatism. It also inappropriately gives deep epistemic significance to superficial questions (...) about how to think about the subject matter of a dispute. Second, conciliationists can individuate disputes widely. This allows them to argue that we lack dispute-independent reason to trust our opponents’ moral judgment. But such arguments fail; our background of generally shared moral beliefs gives us good reason to trust the moral judgment of our opponents, even after we set quite a bit of our reasoning aside. On either approach, then, conciliationists should acknowledge that we have dispute-independent reason to trust the judgment of those who reject our moral beliefs. Given a conciliationist view of disagreement’s epistemic role, this has the unattractive result that we are epistemically required to revise some of our most intuitively secure moral beliefs. (shrink)

Der junge Heidegger hat die Welt begeistert und das Denken revolutioniert, indem er die lebendige Existenz des Menschen in den Mittelpunkt gestellt und dem Denken eine ungeheure Macht zugeschrieben hat: Das Denken stiftet die wahre Existenz der Menschheit und kann ihre Entfremdung aufheben. Sich selber hat er als Herold der Zeitenwende gesehen, der die abendländische Seinsvergessenheit durchbricht. Um sein Leben ranken sich ein Gewirr von Legenden, Schutzbehauptungen, Halbwahrheiten und Ganzlügen. Seine enthusiastische Parteinahme für den Nationalsozialismus und sein grotesk gescheiterter Versuch, (...) die deutsche Universität ins Neue Reich zu führen, lösen noch heute erregte Debatten aus. Wie ist aus dem konventionellen autoritätshörigen Priesterkandidaten über Nacht ein radikaler Philosoph geworden? Und wie aus diesem Kritiker philosophischer Elfenbeintürme der Guru einer Seinsreligion, der die Gegenwart grundsätzlich in Frage stellt? Warum verliebt sich der Vertreter eines unhinterfragten Antisemitismus ausgerechnet in eine jüdische Studentin? Fischers Charakterstudie fragt nach dem Zusammenhang von Leben und Werk. Sie ist die bisher umfassendste Biographie Heideggers, die auch der Politik die nötige Aufmerksamkeit schenkt. (shrink)

Die Sprachlichkeit des Glaubens ist von Anfang an zentrales Thema protestantischer Theologie. Der Glaube, als Vertrauen auf das biblisch bezeugte und lebendig gepredigte Evangelium, lebt in der Sprache, weil er aus dem Horen kommt: Er vollzieht sich im Modus des Verstehens. Seit jeher sind daher theologische Hermeneutik und Homiletik Orte, an denen die Sprachlichkeit des Glaubens reflektiert wird. Diese Reflexion setzen die Beitrage des vorliegenden Bandes in je unterschiedlicher Facherperspektive fort.

Foucault’s twofold attack on the modem concept of power gives us something to think about. Backed by ingenious historical analyses he devises an idea of systemic and productive power, abstracted from the conceptual connections between power and individual power-sources, viz. power and restrictions of freedom. The article probes Foucault’s historical sketches on. these two tasks. It defends the less radical view of power as constraining interests and freedom.

Since Hobbes' Leviathan was published in 1651, the 'problem of order' has been known for some time. Despite this long gestation period for social theory even today we do not have a universally agreed upon answer to this 'problem'. One of the reasons behind this lacuna may be the overly dispersed work being done in the economic and sociological traditions. Whereas one tradition favours 'collective action' as a central answer, the other thinks of the problem itself being dissolved by the (...) acceptance of 'socialized man'. Here, an attempt is made to offer the phenomenon of 'cooperation' as a promising middle ground for both traditions. To underline the importance of cooperation as an elementary social activity, first, cooperation is shown as working in tandem with its rival 'competition'. Secondly, several conceptual analyses of what is included in collective action and cooperation are offered. These analyses, thirdly, are deepened by an overview of the motivational bases potentially advancing cooperation. Overall, an awareness of the self-creating character of cooperation is explored, and put forward as the most feasible way of answering the classical problem of order. (shrink)

This paper introduces and discusses three models of future: a determinist model, a stochastic model, and the model of True Prophetic Knowledge. All three models coexist in natural languages and are represented both in their grammatical systems and in the text-building discourse strategies speakers and authors apply to.

In contrast to the theories of relativity, quantum mechanics is not yet based on a generally accepted conceptual foundation. It is proposed here that the missing principle may be identified through the observation that all knowledge in physics has to be expressed in propositions and that therefore the most elementary system represents the truth value of one proposition, i.e., it carries just one bit of information. Therefore an elementary system can only give a definite result in one specific measurement. The (...) irreducible randomness in other measurements is then a necessary consequence. For composite systems entanglement results if all possible information is exhausted in specifying joint properties of the constituents. (shrink)

We discuss the difference between formal and natural languages, and argue that should the language metaphor have any foundation, it’s analogy with natural languages that should be taken into account. We discuss how such operation like reading, writing, sign, interpretation, etc., can be applied in the realm of the living and what can be gained, by such an approach, in order to understand the phenomenon of life.

Ernst Fehr’s experimental research on altruistic behaviour aims at superseding the classical homo oeconomicus in micro-economic behaviour theory. This essay discusses Fehr’s results from two points of view: first, in regard to the understanding of social action associated with the term “altruism”; second, in regard to the ‘anthropological’ strategy of research that is based on the laboratory method. Against the emphasis on altruism it will be argued that it misleads into providing a distorted description of social acting, and that, due (...) to insufficient clarity about motives for acting, Fehr’s empirical results give evidence not of altruism but rather of phenomena of social recognition. The objection against the anthropological strategy will be that it makes visible only local phenomena within prevailing social conditions and that it thus assumes more than it explains. (shrink)

This new Handbook offers a comprehensive overview of contemporary extensions and alternatives to the just war tradition in the field of the ethics of war. The modern history of just war has typically assumed the primacy of four particular elements: jus ad bellum, jus in bello, the state actor, and the solider. This book will put these four elements under close scrutiny, and will explore how they fare given the following challenges: • What role do the traditional elements of jus (...) ad bellum and jus in bello—and the constituent principles that follow from this distinction—play in modern warfare? Do they adequately account for a normative theory of war? • What is the role of the state in warfare? Is it or should it be the primary actor in just war theory? • Can a just war be understood simply as a response to territorial aggression between state actors, or should other actions be accommodated under legitimate recourse to armed conflict? • Is the idea of combatant qua state-employed soldier a valid ethical characterization of actors in modern warfare? • What role does the technological backdrop of modern warfare play in understanding and realizing just war theories? Over the course of three key sections, the contributors examine these challenges to the just war tradition in a way that invigorates existing discussions and generates new debate on topical and prospective issues in just war theory. This book will be of great interest to students of just war theory, war and ethics, peace and conflict studies, philosophy and security studies. (shrink)

De l'apathie de l'âme humaine, ou, L'incapacité de l'âme de se sentir, et l'absence de faculté de sentir en elle, alors que notre oragnisme vivant possède ces qualités -- Sur les idées distinctes des choses qui appartiennent soit à notre âme, soit à notre corps organique vivant -- Traité de l'art de philosopher avec simplicité et précision.

Der Tagungsband zielt auf Grundsatzliches in der Verwendung von Begriffen ab und versteht sich als Beitrag zu einer interdisziplinar gefuhrten Diskussion um Genese und Geltung von Kategorien in der gegenwartigen geistes-, kultur- und sozialwissenschaftlichen Forschung. Ausgehend von einer vorlaufigen Differenzierung in metaphysische, analytische oder kulturhistorische Kategorien zeigen die versammelten Beitrage gerade die Verschranktheit und wechselseitige Abhangigkeit dieser Dimensionen auf. Kategorien als methodische Werkzeuge zur wissenschaftlichen Einordnung und Unterscheidung von beobachteten Phanomenen stehen neben Kategorien als Untersuchungsgegenstand der Begriffs- und Ideengeschichte und (...) werfen daruber hinaus die Frage nach der Kategorialitat in den Bedingungen menschlichen Denkens und den allgemeinen Aufbauprinzipien von Welt auf. Unterschiedliche theoretische und methodologische Ansatze sowie konkrete Anwendungsbeispiele aus Anglistik, Amerikanistik, Filmwissenschaft, Germanistik, Wissenschaftsgeschichte, Kunstwissenschaft, Philosophie und Sprachwissenschaft zeugen von der Brisanz des Themas. (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 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. 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)