There is an endless problem with waste concerning management, recycling and landfilling which can be understood as a moral problem, too. The text starts with the legal management of waste in statutes since the 19th century and the judgements of the late 20th. The legal regulations do not prevent the actual distribution of waste all over the world, as to developing countries like Malaysia and the Philippines or to the surface of the oceans as it is done within the Great (...) Pacific Garbage Patch. These real ways of pollution on one hand with the seemingly well formulated regulations on the other reveal the paradoxical nature of the attitudes on waste which are the main part of a new moral problem. In the end, those paradoxes are dealt with as a question of communication. (shrink)

United States of America demographic profiles illustrate a nation rich in cultural and racial diversity. Approximately 29% of the population are minorities and demographic projections indicate an increase to 50% by the year 2050. This creates a highly mobile and constantly changing environment, revealing the need for new levels of cultural awareness and sensitivity. These issues are particularly critical in the medical community where medical professionals must understand the impact cultural differences and barriers can have on evaluation, treatment, and rehabilitation. (...) During times of stress, such as when injury strikes, problems associated with lack of cultural sensitivity are intensified. Cultural diversity is of particular concern when standard measures for diagnosis and prognosis are derived from established norms for responding, because culture defines norms. This paper details a ten point checklist designed to facilitate cultural awareness and sensitivity in medical settings to ensure maximum successful recovery and outcomes for all patients. (shrink)

Issues of reliability are claiming center-stage in the epistemology of machine learning. This paper unifies different branches in the literature and points to promising research directions, whilst also providing an accessible introduction to key concepts in statistics and machine learning – as far as they are concerned with reliability.

Big Ideas for Little Kids includes everything a teacher, a parent, or a college student needs to teach philosophy to elementary school children from picture books. Written in a clear and accessible style, the book explains why it is important to allow young children access to philosophy during primary-school education. Wartenberg also gives advice on how to construct a "learner-centered" classroom, in which children discuss philosophical issues with one another as they respond to open-ended questions by saying whether they agree (...) or disagree with what others have said. (shrink)

Charles S. Peirce frequently mentioned reading Richard Whately's Elements of Logic when he was 12 years old. Throughout his life, Peirce emphasized the importance of that experience. This valorization of Whately is puzzling at first. Early in his career Peirce rejected Whately's central logical doctrines. What valuable insight concerning logic was robust enough to survive these specific rejections? Peirce recommended a biographical approach to understanding his philosophy. This essay follows that suggestion by considering Peirce's reading of Whately in a larger (...) life context. Surprisingly many factors in Charles Peirce's personal and intellectual development were at play when he read Whately. His father, Benjamin Peirce, oversaw rigorous home schooling intended to train young Charley for a brilliant intellectual career. Laboratory experience with qualitative chemical analysis exposed the boy to the logic of scientific investigation, specifically to the hypothetico-deductive method of inquiry. However, tensions between father and son developed over Charles' wish to devote his life to studying the logic of science. The two also disagreed upon the value of formal science. Against this background we will review relevant logical doctrines of Whately's book, as well as his innovative formalizing practice of logical inquiry. Then we will see that it was Whately's lessons about formal science that were of such importance to Peirce. (shrink)

English summary: Schleiermacher acknowledged the Moravian influence on his works. This survey analyses his theological and secular writings between 1788-1796. german description: F.D.E. Schleiermacher bezeichnete sich als einen Herrnhuter hoherer Ordnung. Diese Untersuchung analysiert Schriften vom Beginn seines Theologiestudiums in Halle (1788) bis zu seinem Amtsantritt an der Berliner Charite (1796). Schleiermachers von gleichzeitiger Wertschatzung und Kritik gepragte Haltung gegenuber dem Herrnhutertum wird anhand der Motive Erfahrung und Gemeinschaft herausgearbeitet. Schleiermachers Auseinandersetzung mit seiner Erziehung und Pragung durch die Brudergemeine findet (...) ihren Niederschlag auch in seinen nicht-theologischen Jugendschriften und fruhen Predigten. (shrink)

Cette étude essaye d’établir qu’il y a deux notions très différentes de « fondation » à l’œuvre dans les Recherches logiques de Husserl. Dans la IIIème Recherche, où le terme est formellement introduit, lorsqu’il se demande quels sont les contenus qui peuvent exister d’une manière autonome (indépendants) et lesquels peuvent exister uniquement en tant que moments d’autre chose (dépendants), Husserl suit ce que j’appelle un « modèle ontologique ». Selon ce modèle, le concret possède une priorité sur à l’abstrait qui (...) est fondé en lui. Dans la VIème Recherche, en revanche, Husserl s’oriente principalement sur un « modèle gnoséologique » qui voit le complexe comme fondé sur ce qui est relativement simple, étant donné que les expériences d’ordre supérieur (telles les perceptions de types d’objets plus complexes) sont « fondées sur » des expériences plus simples, bien qu’elles ne puissent pas y être réduites. L’exemple principal ici est celui des intuitions catégoriales : fondées sur les intuitions sensibles, elles n’y sont pas réductibles. Mais cette distinction entre deux sens différents du terme de « fondation » peut également nous aider à mieux comprendre de nombreuses thèses husserliennes plutôt controversées. Par exemple, elle peut nous permettre de mieux comprendre dans quelle mesure faire l’expérience d’un être humain comme un tout se fonde sur l’expérience d’un corps physique, et cela même si l’étant que nous rencontrons inclut à la fois des aspects corporels et des aspects spirituels – les deux étant vus, d’une manière essentielle, comme des moments de cette unique personne qui fait l’objet de notre expérience. (shrink)

v. 1. Editorial introduction -- v. 2. The English and Latin texts (i) -- v. 3. The English and Latin texts (ii).

In this book, T. M. Scanlon offers new answers to these questions, as they apply to the central part of morality that concerns what we owe to each other.

This paper is an exposition and evaluation of the Agustín Rayo's views about the epistemology and metaphysics of mathematics, as they are presented in his book The Construction of Logical Space.

In recent years an increasing number of psychologists have begun to explore the prevalence, causes and effects of ordinary people’s intuitions about moral realism. Many of these studies have lacked in construct validity, i.e., they have failed to measure moral realism. My aim in this paper accordingly is to motivate and guide methodological improvements. In analysis of prominent existing measures, I develop general recommendations for overcoming ten prima facie serious worries about research on folk moral realism. G1 and G2 require (...) studies’ answer choices to be as metaethically comprehensive as methodologically feasible. G3 and G4 prevent fallacious inferences from intuitions about related debates. G5 and G6 limit first-order moral and epistemic influences. G7 address studies’ instructions. And G8 and G9 suggest tests of important psychological presuppositions. (shrink)

This volume is a study of the influence of Timaeus on the development of Western cosmology in three axial periods of European culture: Late Antiquity, Middle Ages and Renaissance.

Thomas Reid is now recognized as one of the towering figures of the Enlightenment. Best known for his published writings on epistemology and moral theory, he was also an accomplished mathematician and natural philosopher, as an earlier volume of his manuscripts edited by Paul Wood for the Edinburgh Reid Edition, Thomas Reid on the Animate Creation, has shown. The Correspondence of Thomas Reid collects all of the known letters to and from Reid in a fully annotated form. (...) Letters already published by Sir William Hamilton and others have been reedited, and roughly half of the letters included appear in print for the first time. Writing in 1802, Reid's disciple and biographer Dugald Stewart doubted that Reid's correspondence &"would be generally interesting.&" This collection proves otherwise, for the letters illuminate virtually every aspect of Reid's life and career and, in some instances, provide us with invaluable evidence about activities otherwise undocumented in his manuscripts or published works. Through his correspondence we can trace Reid's relations with contemporaries such as David Hume and his colleagues at both King's College, Aberdeen, and the University of Glasgow, as well as his engagement with the most controversial philosophical, scientific, and political issues of his day. If anything, the letters assembled here serve as the starting point for understanding Reid and his place in the Enlightenment. (shrink)

Language plays a role in the genocide of the Rohingya people in Myanmar and continues to shape their experiences in displacement, yet their linguistic rights are rarely discussed in relation to their human rights and humanitarian concerns. International human rights standards offer important foundations for conceptualizing the “right to language” and identifying how linguistic rights can be violated both in situ and in displacement. The Rohingya case highlights how language policies are weaponized to oppress unwanted minorities; their outsider status is (...) reinforced by the country’s language education policy and they face additional rights challenges in displacement—including obstacles to effectively accessing humanitarian aid. Moving forward, norms associated with self-determination and language rights offer a conceptual foundation for shifting attitudes and altering negative perceptions of Rohingya identity. (shrink)

In this paper, I present a conception of individual religiousness in terms of religious experience. Using ideas of the early Friedrich Schleiermacher, I will claim that religious experiences are contemplative experiences of the totality of being. This understanding of religious experiences presents an alternative to how religious experience is often epistemologically thought about in the more contemporary analytic philosophy of religion. Furthermore, it has systematic advantages: It can construe religious plurality in terms of different ways to experience the totality of (...) being, it stays neutral to metaphysical and moral debates such as whether there is a God whose laws we should obey, and it allows for an explanation of how religious intuitions and religious emotions relate to one another as well as of why religiousness and art often go hand in hand. Even though understanding religiousness in terms of contemplative experience also bears revisionary potential, I will discuss how more doxastic elements of religious people’s lives can be reintegrated into this picture. (shrink)

As a youngster of perhaps 8 years, Charles S. Peirce was given a chemistry laboratory in which he probably did experiments in qualitative analysis. These experiments were modeled on the hypothetico-deductive method of inquiry. I argue that this laboratory experience initiated Peirce’s life-long interest in logic and the logic of science, and flowered in his “pragmaticism.”.

Feeling good: four ways -- Finding that feeling -- The place of pleasure -- Knowing what's what -- Making things happen -- Being good -- Love and friendship -- Putting it together.

Conciliatory theories of disagreement require that one lower one’s confidence in a belief in the face of disagreement from an epistemic peer. One question about which people might disagree is who should qualify as an epistemic peer and who should not. But when putative epistemic peers disagree about epistemic peerhood itself, then Conciliationism makes contradictory demands and paradoxes arise.

Thomas Paine published this treatise defending the principles of freedom in 1791. He fought for independence in America, and was in France during the Revolution. He writes as a first-hand observer of political realities. He saw all government as arbitrary unless it conformed to the will of the people and argued for reforms in the British Parliament.

Cet essai présente une description de plusieurs travaux inédits de Jacques Derrida au sujet de Marx et d'Althusser datant des années 1960 et 1970. Au-delà du travail philologique, il s'agit aussi d'une étude théorique de notions telles que 'idéologie', 'fétichisme', 'reproduction', 'division du travail', 'différence sexuelle', 'domination', 'économie politique', 'matérialisme dialectique', ou 'production culturelle' — tout autant à travers les textes marxistes que dans les lectures déconstructives qu'en propose alors Derrida. Durant les années 1970, dans le cadre de son séminaire, (...) Derrida s'efforce de penser une autre économie politique, au-delà de l'économie du propre qu'il identifie aussi bien chez les économistes classiques que chez leurs critiques marxistes. Ces lectures détaillées et combattives de textes marxistes restent aujourd'hui inédites. Leur prise en compte contribue à redéfinir l'image de Derrida et de la déconstruction, en témoignant de ses discussions très avancées de Marx, d'Althusser, et de la pensée marxiste — et ce dès la fin des années 1960 et le début des années 1970, plus de 20 ans avant la publication de Spectres de Marx (1993). -/- Une version plus courte de cet article fut traduite en espagnol par Ramiro Parodi, et publiée en 2019 dans le numéro 7 de la revue Demarcaciones — numéro consacré au 25ème anniversaire de la publication de Spectres de Marx. (shrink)

This book is a fiftieth anniversary republication of Thomas Nagel's "What Is It Like to Be a Bat?", a classic in the philosophy of mind. Through its argument for the irreducible subjectivity of consciousness, it played an essential role in making the study of consciousness a central part of philosophy, psychology, and neuroscience. It also spurred the now flourishing scientific attention to the consciousness of non-human creatures: mammals, birds, fish, mollusks, and insects. The book also includes a second essay (...) offering Nagel's more recent thoughts on the most promising positive response to the mind-body problem, as posed in the original essay. (shrink)

Respect, Pluralism, and Justice is a series of essays which sketches a broadly Kantian framework for moral deliberation, and then uses it to address important social and political issues. Hill shows how Kantian theory can be developed to deal with questions about cultural diversity, punishment, political violence, responsibility for the consequences of wrongdoing, and state coercion in a pluralistic society.

Thomas Hill, a leading figure in the recent development of Kantian moral philosophy, presents a set of essays exploring the implications of basic Kantian ideas for practical issues. The first part of the book provides background in central themes in Kant's ethics; the second part discusses questions regarding human welfare; the third focuses on moral worth-the nature and grounds of moral assessment of persons as deserving esteem or blame. Hill shows moral, political, and social philosophers just how valuable moral (...) theory can be in addressing practical matters. (shrink)

: The Cuddeback Letter Book contains approximately two-hundred letters sent to Charles Peirce between 1859 and 1861. In the front of the book Peirce compiled a list of sixty-one correspondents. Many of them are key figures in Peirce's life, and the Cuddeback has long been recognized as an important source for biographical research. However, some years ago the owner of the Cuddeback blocked scholarly access because of its fragile condition, among other reasons. Fortunately, the Cuddeback has recently been conserved and (...) a digital image of each sheet has been made. This recent development is described below. Scholarly research on this area of Peirce's biography may now resume. (shrink)

The Cuddeback Letter Book contains approximately two-hundred letters sent to Charles Peirce between 1859 and 1861. In the front of the book Peirce compiled a list of sixty-one correspondents. Many of them are key figures in Peirce's life, and the Cuddeback has long been recognized as an important source for biographical research. However, some years ago the owner of the Cuddeback blocked scholarly access because of its fragile condition, among other reasons. Fortunately, the Cuddeback has recently been conserved and a (...) digital image of each sheet has been made. This recent development is described below. Scholarly research on this area of Peirce's biography may now resume. (shrink)

ZUSAMMENFASSUNGWenn vom Glauben als einer Voraussetzung des Wissens gesprochen wird, so heißt das, dass er kein schlechthin Anderes des Wissens sein kann. Denn eine Voraussetzung steht in einem positiven Bezug zu dem Sachverhalt, dessen Voraussetzung sie bildet. Es ist dieser positive Bezug des Glaubens zum Wissen, der im Artikel näher untersucht werden soll. Das geschieht, indem der Glaube im Anschluss an David Hume zunächst als elementares, nicht durch Verstandesleistungen begründetes Regelvertrauen bestimmt wird. In einem zweiten Schritt wird in Aufnahme zentraler (...) Einsichten Michael Polanyis gezeigt, dass einem solchen Vertrauen Aspekte impliziten Verstehens eignen, die ihrerseits als unerlässliche Faktoren im Aufbau öffentlichen Wissens fungieren. Daran anknüpfend wird in einem letzten Gedankengang schließlich nach den realistischen Anlässen des Regelvertrauens gefragt, mit der Pointe, dass in einer Polanyischen Perspektive gesehen die Theorie des Glaubens auf eine Theorie der Offenbarung verweist.SUMMARYThis article explores the thesis that our knowledge about reality depends on elementary acts of faith. The argument proceeds in three steps: In a first step David Hume's concept of belief is interpreted in terms of a basic reliance on evolving regularities which cannot be accounted for by acts of reason. Following central insights of Michael Polanyi's epistemology this pre-reflective reliance is reconstructed as a form of tacit knowledge in a second step of the argument. It will be shown that processes of tacit knowing are constitutive for the development of public accessible knowledge. In the third part, the central question about the real causes of our basic reliance is raised. This question is answered with reference to the function that a theory of revelation has for our understanding of faith. This touches the realistic dimensions of the developed Polanyian perspective. (shrink)

This paper details research which investigated a probable causal connection between taking an introductory logic course and significant improvement in logical skills. The authors first detail the setting (a two-year, open-access unit of the University of Cincinnati), the student body (the authors note that many students enter the college with several notable types of academic disadvantage), and the content of an introductory logic course. Following this, they summarize and defend their research protocol and the results of their study. Findings include (...) a statistically significant increase in students’ logical skills after enrollment in a one-quarter introductory logic course. After a statistical analysis of their findings, the authors discuss several possible applications, extensions, and improvements of their research protocol, concluding that the generalizability of their study is limited due to the myriad variables that attend teaching. (shrink)

Im Artikel wird Max Schelers phänomenologischer Zugang zur Realität des Moralischen gegenüber rein prozeduralistischen Begründungsmodellen der Moral profiliert. Dabei steht Schelers Zuordnung von Vernunft und Gefühl im Zentrum. Die Interpretation hebt vor allem zwei Punkte hervor: Zum einen zeigt sie, inwiefern Scheler den Akzent auf die erlebten Sinnzusammenhänge lenkt, die dem Versuch einer rein argumentativ-rationalen Begründung von Moral nicht nur unweigerlich vorausliegen, sondern ihn selbst erst als einen sinnvollen Versuch erscheinen lassen. Zum anderen lenkt sie den Blick auf eine theorie-immanente (...) Spannung, die schließlich dazu Anlass ist, an einer bestimmten Stelle über Schelers Ansatz hinauszugehen. Und so schließt der Artikel mit der These, dass dem Wertfühlen zwar eine fundamentale Rolle im Erschließungsprozess des Moralischen zuzuerkennen ist, es aber nicht mit dem Prozess im Ganzen identifiziert werden kann.The article explores Max Schelers phenomenological approach to the sphere of morality as an alternative to an understanding of the moral world in exclusively procedural terms. For this purpose it focuses on the relation of reason and feeling. The interpretation highlights mainly two points: On the one hand it shows to what extent Scheler accentuates the immediate experience of moral meanings as the necessary condition of every rational moral discourse. On the other hand it elaborates on a problem within Schelers theory itself and finally comes to the conclusion that although the immediate feeling of values plays a decisive role in the process of our moral experience, it must not be identified with the entire process. (shrink)

In 1966-67 Martin Heidegger and Eugen Fink conducted an extraordinary seminar on the fragments of Heraclitus. _Heraclitus Seminar_ records those conversations, documenting the imaginative and experimental character of the multiplicity of interpretations offered and providing an invaluable portrait of Heidegger involved in active discussion and explication. Heidegger's remarks in this seminar illuminate his interpretations not only of pre-Socratic philosophy, but also of figures such as Hegel and Holderllin. At the same time, Heidegger clarifies many late developments in his own understanding (...) of truth, Being, and understanding. Heidegger and Fink, both deeply rooted in the Freiburg phenomenological tradition, offer two competing approaches to the phenomenological reading of the ancient text-a kind of reading that, as Fink says, is "not so much concerned with the philological problematic... as with advancing into the matter itself, that is, toward the matter that must have stood before Heraclitus's spiritual view.". (shrink)

ZUSAMMENFASSUNGDer Essay setzt in seinem ersten Teil bei der Beobachtung von zwei scheinbar alternativen Projekten des modernen religionsphilosophischen Diskurses ein: Während in dem einen Religion vornehmlich intellektualistisch aufgefasst und eine öffentliche Rechtfertigung religiöser Überzeugungen gefordert wird, bestreitet das andere ihren epistemischen Wert, und zwar mit der Konsequenz, sie ausschließlich unter dem Gesichtspunkt ihres privaten Nutzens zu begreifen. Vor diesem Hintergrund wird im zweiten Teil des Essays eine Überlegung entwickelt, die auf die Überwindung jener Alternative anhand einer Analyse der Entstehungsbedingungen von (...) Überzeugungssystemen zielt. In Anknüpfung an die Tradition des klassischen Pragmatismus, vor allem an William James und John Dewey, werden dabei Grundstrukturender Erfahrungssituation skizziert und schließlich die Konzeption eines »ursprünglich Gegebenen« entwickelt, die dem Vorrang unmittelbaren Erlebens ebenso Rechnung trägt wie auftretenden Vermittlungszumutungen. Auf dieser Gedankenlinie kommt es im dritten Teil schließlich zu einer Bestimmung der Funktion von Religion innerhalb des menschlichen Erfahrungszusammenhanges. Dies führt zu der These, dass eine sorgfältige Analyse der Entstehungsbedingungen religiöser Überzeugungen einen Weg eröffnet, die Wirklichkeit von Religion zu verstehen, ohne in die Fallen des Intellektualismus oder Privatismus zu geraten.SUMMARYThe essay begins with the observation of two seemingly alternative projects within the modern discourse in the philosophy of religion. While one project approaches religion in intellectual terms and calls for a public justification of its beliefs, the other denies the epistemic value of religious beliefs altogether and tries to understand religion solely in terms of its private use. Against this backdrop the essay engages in its second part in an argument, which aims to overcome the mentioned alternative by exploring the experiential conditions of our belief-systems. With reference to the classical tradition of pragmatism, especially to William James and John Dewey, it sketches general features of our human experience and develops a conception of the “given” which accounts for the primacy of immediate experience as well as for the obligation for mediation. Following this line of thought, the third part broadly defines the function of religion within human experience. This leads to the thesis that a careful study of the experiential conditions of religious beliefs presents a third way of approaching the reality of religion without being caught in the traps of intellectualism or privatism. (shrink)

Josiah Royce was undoubtedly one of the most interesting thinkers of classical American philosophy in the transition from the 19th to the 20th century. His works cover a wide range of subjects from psychology and issues of social philosophy to metaphysics. Surrounded by philosophers such as William James or Charles Sanders Peirce, Royce developed a concept of pragmatism which he himself called "absolute pragmatism" and which was centred around a theory of community. The essays in this edited volume deal with (...) this pragmatistic approach in his work and discuss it from various points of view. Among other things, they explore Royce's relationship to German idealism, the foundation of his ethics as well as his philosophical doctrine of God and his philosophy of religion. This results in rather divergent assessments of his philosophy, each of which is evidence of the enduring relevance of his thinking for the world of today. (shrink)