This paper studies the modelling of legal reasoning about evidence within general theories of defeasible reasoning and argumentation. In particular, Wigmore's method for charting evidence and its use by modern legal evidence scholars is studied in order to give a formal underpinning in terms of logics for defeasible argumentation. Two notions turn out to be crucial, viz. argumentation schemes and empirical generalisations.

This paper studies the modelling of legal reasoning about evidence within general theories of defeasible reasoning and argumentation. In particular, Wigmore's method for charting evidence and its use by modern legal evidence scholars is studied in order to give a formal underpinning in terms of logics for defeasible argumentation. Two notions turn out to be crucial, viz. argumentation schemes and empirical generalisations.

In recent years, there has been a substantial amount of work in reverse mathematics concerning natural mathematical principles that are provable from RT, Ramsey's Theorem for Pairs. These principles tend to fall outside of the "big five" systems of reverse mathematics and a complicated picture of subsystems below RT has emerged. In this paper, we answer two open questions concerning these subsystems, specifically that ADS is not equivalent to CAC and that EM is not equivalent to RT.

PHOTO ID 121339257© Designer491| Dreamstime.com ABSTRACT When physicians use their clinical knowledge and skills to advance the well-being of their patients, there may be apparent conflict between patient autonomy and physician beneficence. We are skeptical that today’s medical ethics education adequately fosters future physicians’ commitment to beneficence, which is both rationally defensible and fundamentally consistent with patient autonomy. We use an ethical dilemma that was presented to a group of third-year medical students to examine how ethics education might be causing (...) them to give undue deference to autonomy, thereby undermining their commitment to beneficence. INTRODUCTION The right of patients to choose which treatments they prefer is rooted in today’s social mores and taught as a principle of medical ethics as respect for autonomy. Yet, when physicians use their clinical knowledge and skills to advance the well-being of their patients, there may be a conflict between patient autonomy and physician beneficence. We are skeptical that today’s medical ethics education adequately fosters a commitment to beneficence, which is both rationally defensible and fundamentally consistent with patient autonomy. I. An Ethical Dilemma The impetus for this paper arose when students who were completing their third clinical year discussed a real-life ethical dilemma. A middle-aged man developed a pulmonary hemorrhage while on blood thinners for a recently placed coronary stent. The bleeding was felt to be reversible, but the patient needed immediate intubation or he would die. The cardiologist was told that the patient previously expressed to other physicians that he never wanted to be intubated. However, the cardiologist made the decision to intubate the patient anyway, and the patient eventually recovered.[1] Students were asked if they believed that the cardiologist had acted ethically. Their overwhelming response was, “No, the patient should have been allowed to die.” We looked into how students applied ethical reasoning to conclude that this outcome was ethically preferred. To explore how the third-year clinical experience might have formed the students’ judgment, we presented the same case to students who were just beginning their third year. Their responses were essentially uniform in recommending intubation. While there is likely more than one reasonable view in this case, we agree with the physician and the younger medical students that intubation was the ethically appropriate decision and will present an argument for it. But first, we explain the reasoning behind the more advanced medical students’ decision to choose patient autonomy at the expense of beneficence. II. Medical Ethics Education and the Priority of Autonomy Beauchamp and Childress’s Principles of Biomedical Ethics, first published in 1979 and now in its 8th edition, is a significant part of the formal ethics education in medical school.[2] Students learn an ethical decision-making approach based on respect for four ethical principles: autonomy, beneficence, nonmaleficence, and justice. While Beauchamp and Childress officially afford no prima facie superiority to any principle, the importance of respect for patient autonomy has increased through the editions of their book. For example, early editions of their book opposed the legalization of physician-assisted death compared to recent editions that defended it.[3] As another example, Beauchamp and Childress make paternalism harder to justify by adding an autonomy-protecting condition to the list of conditions for acceptable paternalism.[4] Authority, they contend, need not conflict with autonomy—provided the authority is autonomously chosen.[5] “The main requirement,” they write, “is to respect a particular patient’s or subject’s autonomous choices, whatever they may be.[6] In the principlism of Beauchamp and Childress, autonomy now seems to have a kind of default priority.[7] However, the bioethics discourse has strong counternarratives, noting some movement to elevate the role of beneficence and to respect the input of stakeholders, including the family and the healthcare team. Ethics education achieves particular relevance in the third clinical year when students become embedded in the care of patients and learn from what has been called the informal curriculum. They observe how attending physicians approach day-to-day ethical problems at the patient’s bedside. In this context, students observe the importance of informed consent for serious treatments or invasive procedures, a practice that highlights the principle of patient autonomy. In both the formal and informal curriculum, medical students observe how, in the words of Paul Wolpe, “patient autonomy has become the central and most powerful principle in ethical decision-making in American medicine.”[8] In short, students appear to learn a deference for patient autonomy. This curricular shift in favor of autonomy coincides with legal developments that protect patients’ rights and decision-making with respect to their healthcare choices. The priority of autonomy in medicine benefits patients by reflecting their choices and, in some cases, their fundamental liberty. III. The Practice of Medicine and the Commitment to Beneficence There are many critiques of the dominant place that autonomy has in biomedical ethics,[9] especially considering that autonomy seems to be biased toward individualistic, Western, and somewhat American culture-driven values.[10] In addition, many bioethical dilemmas are cast as a conflict between autonomy and beneficence. Our point is that medical students bring to their study of medicine a commitment to beneficence that seems to be suppressed by practical ethics education. We think this commitment is rationally defensible and should be nurtured. It is striking that young medical students have a pre-reflective commitment to beneficence at all. For, as we mentioned, it is not just medicine but Western culture generally that prioritizes autonomy in settling ethical dilemmas. In wanting to act for the good of others (rather than simply agreeing to what others want), physicians are already swimming somewhat against the cultural tide.[11] However, doing so makes sense, given the nature of medicine and the profession of healing. When prospective medical students are asked why they wish to become physicians, the usual answer is some variation on caring for the sick and preventing disease. It is unlikely that a reason to become a physician is to respect a patient’s autonomy. It would be easy to dismiss medical students’ commitment to beneficence as a mere intuition and contrary to a more reasoned and deliberative approach. Beauchamp and Childress seem to minimize the value of physician intuition, stating that justifications for certain procedures are “…supported by good reasons. They need not rest merely in intuition or feeling.”[12] Henry Richardson writes that “situational or perceptive intuition…leaves the reasons for decision unarticulated.”[13] We think this is a crude and rather thin way of understanding intuition. Some bioethicists have defended intuition as essential to the practice of medicine and not something opposed to reason.[14] In the case we describe, we believe the ethical justifications s for the patient’s intubation are fundamentally sound: the patient did not have a “do not intubate” order written in the chart, the emergency intubation had not been foreseen, so the patient did not have the opportunity to consent to or reject intubation; the patient had consented to the treatment for his cardiac disease so his consent for intubation could have been assumed;[15] and the consequences of respecting his autonomy did not justify allowing him to die.[16] While it is possible to have more than one reasonable view on this case, we think the case for beneficence is strong and certainly should not be dismissed out of hand. We do not deny that if a patient makes a clearly documented, well-informed decision to forgo intubation that this decision ought to be respected by the physician (even if the physician disagrees with the patient’s decision). But, in this situation, as in many others in the practice of medicine, the patient’s real wishes and preferences are not well-articulated in advance. There are many cases where a physician acts based on what she believes the patient, or the surrogate, would want, sometimes in situations that do not allow much time for reflection. An example might be resuscitation of a newborn at the borderline of viability. In their ethics education, beneficence would mean acting first to save a life. If the patient or surrogate makes an informed decision to the contrary, a beneficent physician respects that autonomous decision. In the case presented, the patient expressed gratitude to the cardiologist when extubated. But what if he had expressed anger at the physician for violating his autonomy? There are those who could argue that not only was intubation ethically wrong but that the cardiologist put himself in legal jeopardy by his actions (especially if there had been a written refusal applicable to the specific situation). In the example we use, we point out that the cardiologist may not have escaped a lawsuit if the patient had died without intubation. His family, when hearing the circumstances, may have sued for failure to act and dereliction of the cardiologist’s duty to save him. Beyond a potential legal challenge for either action or inaction, there is an overriding ethical question the cardiologist had to address: what course would be most satisfying to his conscience? Would he rather allow a patient to die for fear of recrimination, or act to save his life, regardless of the personal consequences? In the absence of real knowledge about the patient’s considered wishes, it is most reasonable to err on the side of promoting patient well-being. A physician’s commitment to beneficence is not necessarily a way of undermining a patient’s autonomy. In acting for the patient's good, physicians are also acting on what it is reasonable to believe a patient (or most patients, perhaps) would want, which is obviously connected to what a patient does want. Pellegrino and Thomasma argue that beneficence includes respect for a patient’s autonomy since “the best interests of the patient are intimately linked with their preferences.”[17] Instead of conceptualizing ethical dilemmas in medicine as conflicts between autonomy and beneficence, it is possible that medical schools could teach students that truly practicing beneficence is a way of valuing patient autonomy, especially when the patient’s wishes are not specific to the situation and are not clearly expressed. CONCLUSION It is important for students and practicing physicians to understand the principle of respect for patient autonomy in a pluralistic society that demands personal self-determination. However, the role of the physician as a beneficent healer should not be diminished by this respect for autonomy. Respecting a patient’s autonomy is grounded in and manifested by physician beneficence.[18] That is, seeking what is good for the patient can only be good if it respects their personhood and dignity. We propose that a commitment to beneficence, incipient in young medical students, should be developed over time with their other clinical reasoning skills. Such a commitment need not be sacrificed on the altar of patient autonomy. Beneficence needs greater relative moral weight with students as they proceed in their ethics education. - [1] S. Jauhar, “When Doctors Need to Lie,” New York Times, February 22, 2014, https://www.nytimes.com/2014/02/23/opinion/sunday/when-doctors-need-to-lie.html. [2] T. L. Beauchamp and James F. Childress, Principles of Biomedical Ethics, 8th ed. (New York, NY: Oxford University Press, 2019). [3] Louise A. Mitchell, “Major Changes in Principles of Biomedical Ethics,” The National Catholic Bioethics Quarterly 14, no. 3 (2014): 459–75, https://doi.org/10.5840/ncbq20141438. [4] Tom L. Beauchamp and James F. Childress, Principles of Biomedical Ethics, 8th ed. (New York, NY: Oxford University Press, 2019), 238. [5] Beauchamp and Childress, 103. [6] Beauchamp and Childress, p. 108. [7] For other accounts that prioritize autonomy, see e.g. Allen E. Buchanan and Dan W. Brock, Deciding for Others: The Ethics of Surrogate Decision Making (Cambridge University Press, 1989), 38–39; R Gillon, “Ethics Needs Principles—Four Can Encompass the Rest—and Respect for Autonomy Should Be ‘First among Equals,’” Journal of Medical Ethics 29, no. 5 (October 2003): 307–12, https://doi.org/10.1136/jme.29.5.307. For examples of critiques of these accounts, see footnote 9. [8] P. R. Wolpe, “The Triumph of Autonomy in American Bioethics: A Sociological View,” in Bioethics and Society: Constructing the Ethical Enterprise, p. 43. [9] V. A. Entwistle et al., “Supporting Patient Autonomy: The Importance of Clinician-Patient Relationships,” Journal of General Internal Medicine 25, no. 7 (July 2010): 741–45; C. Foster, Choosing Life, Choosing Death: The Tyranny of Autonomy in Medical Ethics and Law, 1st ed. (Oxford ; Hart Publishing, 2009); O. O’Neill, Autonomy and Trust in Bioethics, The Gifford Lectures, University of Edinburgh 2001 (Cambridge, UK: Cambridge University Press, 2002). [10] P. Marshall and B. Koenig, “Accounting for Culture in a Globalized Bioethics,” The Journal of Law, Medicine & Ethics: A Journal of the American Society of Law, Medicine & Ethics 32, no. 2 (2004): 252–66; R. Fan, “Self-Determination vs. Family-Determination: Two Incommensurable Principles of Autonomy,” Bioethics 11, no. 3–4 (1997): 309–22. [11] Arguments stressing the importance of beneficence, as ours does here, certainly approach paternalistic arguments. We set aside the complex issue of paternalism for purposes of this paper and simply note that the principle of beneficence as such does not say anything specifically about acting against the patient’s will. In the case study that focuses this paper, we do not believe the patient’s will or wishes were clearly indicated. [12] Beauchamp and Childress, Principles of Biomedical Ethics, p. 20, see note 2 above. [13] H. S. Richardson, “Specifying, Balancing, and Interpreting Bioethical Principles,” The Journal of Medicine and Philosophy: A Forum for Bioethics and Philosophy of Medicine 25, no. 3 (January 1, 2000): 285–307, p. 287. [14] H. D. Braude, Intuition in Medicine a Philosophical Defense of Clinical Reasoning (Chicago ; University of Chicago Press, 2012). [15] R. Kukla, “Conscientious Autonomy: Displacing Decisions in Health Care,” The Hastings Center Report 35, no. 2 (2005): 34–44. [16] M. Schermer, The Different Faces of Autonomy: Patient Autonomy in Ethical Theory and Hospital Practice, vol. 13, Library of Ethics and Applied Philosophy (Dordrecht: Springer Netherlands, 2002). [17] E. D. Pellegrino and D. C. Thomasma, For the Patient’s Good - the Restoration of Beneficence in Health Care (New York, NY: Oxford University Press, 1988), p. 29. [18] Pellegrino and Thomasma, For the Patient’s Good. 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"L'oeuvre d'art est une tentative vers l'unique, elle s'affirme comme un tout, comme un absolu et, en même temps, elle appartient à un système de relations complexes [...]. Elle est matière et elle est esprit, elle est forme et elle est contenu [...]. Elle est créatrice de l'homme, créatrice du monde et elle installe dans l'histoire un ordre qui ne se réduit à rien d'autre." Un Eloge de la main complète ce texte. "La main arrache le toucher à sa passivité (...) réceptive, elle l'organise pour l'expérience et pour l'action [...]. Elle se mesure avec la matière qu'elle métamorphose, avec la forme qu'elle transfigure. Educatrice de l'homme, elle le multiplie dans l'espace et dans le temps." [Source : 4e de couv.]. (shrink)

"In the 25 essays that comprise this grimly fascinating volume, Reed shines a light into some very dark corners. From its opening tale of South African baboons with a taste for human babies to a thoroughly icky account of a middle-aged woman's seduction of young boys, these are literary snapshots of the world at its worst."--Amazon.com.

According to recent commentators like Paul Guyer, Kant agrees with Hume's Dialogues Concerning Natural Religion that physico-theology can never provide knowledge of God and that the concept of God, nevertheless, provides a useful heuristic principle for scientific enquiry. This paper argues that Kant, far from agreeing with Hume, criticizes Hume's Dialogues for failing to prove that physico-theology can never yield knowledge of God and that Kant correctly views Hume's Dialogues as a threat to, rather than an anticipation of, his own (...) view that the concept of God provides a useful heuristic principle for science. The paper concludes that Kant's critique of physico-theology reflects Kant's deep dissatisfaction with Hume's manner of argumentation and suggests that Kant's attempt to provide a more successful critique of physico-theology merits continued philosophical attention. (shrink)

This volume frames the question of responsibility as a problem of agency in relation to the systems and structures of globalization. According to Ricoeur responsibility is a “shattered concept” when considered too narrowly as a problem of act, agency and individual freedom. To examine this Esther Reed develops a short genealogy of modern liberal and post-liberal concepts of responsibility in order to understand better the relationship dominant modern framings of the meanings of responsibility. Reed engages with writings by (...) major modern (Schleiermacher, Hegel, Marx, Weber) and post-liberal (Buber, Levinas, Derrida, Badiou, Butler, Young, Critchley) theorists to illustrate the shift from an ethnic responsibility built on notions of accountability and attributions to an ethic responsibility that starts variously from the 'other'. Reed sees Dietrich Bonhoeffer as the most promising partner of this theological dialogue, as his learning of responsibility from the risen Christ present now in the (global) church is a welcome provocation to new thinking about the meaning of responsibility learned from land, distant neighbour, (global) church and the bible. Bonhoeffer's reflections on the centre, boundaries and limits of responsibility remain helpful to Christian people struggling with an increasingly exhausted concept of accountability. (shrink)

This Hackett edition, first published in 1981, is an unabridged and unaltered republication of the seventh edition as published by Macmillan and Company, Limited. From the forward by John Rawls: In the utilitarian tradition Henry Sidgwick has an important place. His fundamental work, The Methods of Ethics, is the clearest and most accessible formulation of what we may call 'the classical utilitarian doctorine.' This classical doctrine holds that the ultimate moral end of social and individual action is the greatest (...) net sum of the happiness of all sentient beings. Happinesss is specified by the net balance of pleasure over pain, or, as Sidgwick preferred to say, as the net balance of agreeable over disagreeable consciousness.... (shrink)

Redrawing the Lines,the first book to focus on that interaction, brings together ten essays by key figures who have worked to connect literary theory and philosophy and to reassess the relationship between analytic and Continental ...

In this paper I investigate Socrates as a friend in Plato's 'Phaedo'. I begin by setting out his friends' request for reassurance of how they will fare after Socrates dies. I argue that by structuring the discussion as he does, Socrates provides one final opportunity for his friends to prepare themselves for life without him, thus offering them the best kind of reassurance they could ask for.

One of the major works of an important modem philosopher, Matter and Memory investigates the autonomous yet interconnected planes formed by matter and perception on the one hand and memory and time on the other. Henry Bergson (1859-1941) was awarded the Nobel Prize in 1927. His works include Time and Free Will, An Introduction to Metaphysics, Creative Evolution, and The Creative Mind.

"With its signal distinction between 'intuition' and 'analysis' and its exploration of the different levels of Duration, _An Introduction to Metaphysics_ has had a significant impact on subsequent twentieth century thought. The arts, from post-impressionist painting to the stream of consciousness novel, and philosophies as diverse as pragmatism, process philosophy, and existentialism bear its imprint. Consigned for a while to the margins of philosophy, Bergson’s thought is making its way back to the mainstream. The reissue of this important work comes (...) at an opportune time, and will be welcomed by teachers and scholars alike." --Peter A. Y. Gunter, University of North Texas. (shrink)

In this paper, we present a survey of the development of the technique of argument diagramming covering not only the fields in which it originated - informal logic, argumentation theory, evidence law and legal reasoning – but also more recent work in applying and developing it in computer science and artificial intelligence. Beginning with a simple example of an everyday argument, we present an analysis of it visualised as an argument diagram constructed using a software tool. In the context of (...) a brief history of the development of diagramming, it is then shown how argument diagrams have been used to analyze and work with argumentation in law, philosophy and artificial intelligence. (shrink)

People are unable to report how they decide whether to move backwards or forwards to catch a ball. When asked to imagine how their angle of elevation of gaze would change when they caught a ball, most people are unable to describe what happens although their interception strategy is based on controlling changes in this angle. Just after catching a ball, many people are unable to recognise a description of how their angle of gaze changed during the catch. Some people (...) confidently choose incorrect descriptions that would guarantee failure of interception demonstrating unconscious knowledge co-existing with systematically different conscious beliefs. Where simple solutions to important evolutionary problems exist, unconscious perception needs to be impervious to conscious beliefs. (shrink)

Bringing together evolutionary biology, psychology, and philosophy, Henry Plotkin presents a new science of knowledge, one that traces an unbreakable link between instinct and our ability to know.

Giroux argues that challenge gives new meaning to the importance of resistance, the relevance of pedagogy, and the significance of political agency.

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Literature 26.2 (2002) 334-345 [Access article in PDF] Philosophy After Joyce:Derrida and Davidson Reed Way Dasenbrock A GOOD DEAL OF ATTENTION has been paid to James Joyce's influence on literature. Few novelists in the twentieth century have escaped Joyce's influence one way or another, and Robert Martin Adams has even dedicated a book, AfterJoyce, 1 to the proposition that the history of prose fiction is most (...) properly divided into two eras, before and after Joyce. One suspects that Joyce would have appreciated Adams's quasi-blasphemous periodizing.My focus here is Joyce's influence on a different intellectual and cultural realm, philosophy. Joyce's impact on philosophy clearly has not been of the same magnitude. Joyce is not one of those rare figures who have spanned fields or been as important an influence in another field as in his own, unlike Nietzsche, say, or a figure of concern to us here, Jacques Derrida. Joyce's impact on philosophy, thus, is not epoch-changing or field-changing in the way his impact on literature is. Wittgenstein and Heidegger are the two philosophers in the twentieth century whose work have comparably been assessed as epoch-changing. It is worth noting that both men are close contemporaries of Joyce: Wittgenstein, in particular, with his multilingual, Austro-Hungarian, and pan-European character, orientation towards the arts, defiance of so many philosophical conventions, and self-awareness of language, offers a fascinating parallel with Joyce, a parallel already explored to [End Page 334] some extent in the literature. If Joyce, Stravinsky, Picasso, and Le Corbusier, for example, can be said to exemplify modernist literature, music, painting, and architecture, then Wittgenstein is the exemplification of modernist philosophy. But Modernism, or at least so we are told, is out of fashion and out of date, yet Joyce remains our contemporary in ways many of his fellow modernists may not. Nowhere is this more clearly shown than in his continuing presence in contemporary philosophy.The conventional way of writing the history of philosophy in the twentieth century is to divide it into two camps, one oriented towards mathematics, science and logical analysis, a school of philosophy called the analytic or Anglo-American school, the other oriented towards literature and culture and an engagement with the history of philosophy, called the Continental school. That there are a number of problems with this way of mapping the field is by now widely accepted, but no one has successfully replaced this division with anything generally seen to be more adequate, so we continue to use the terms, if as Derrida might say "under erasure." If contemporary analytic philosophy has a single leading figure, I would assign that position to Donald Davidson; continental philosophy has distinct German and French variants, but clearly foremost on the French side is Jacques Derrida. One of the factors leading to our awareness that this bipolar model of the history of twentieth-century philosophy doesn't work very well has been a body of work pointing out a number of similarities between the work of these two philosophers. 2 But what hasn't been pointed out is that both philosophers are interested in Joyce. Thus, the work of Joyce is one of the places the two currents of philosophy merge or at least come into contact. In my opinion, neither Derrida nor Davidson is or deserves to be a crucial figure in Joyce criticism, but looking at their interest in Joyce allows us to trace a neglected chapter in Joyce's influence on the culture and thought of our time and to assess the similarities and differences between the work of these two philosophers.Derrida's work on Joyce includes two essays on Joyce, one an address to the 1984 Joyce Symposium in Frankfurt, "Ulysses Gramophone: Hear say yes in Joyce," 3 an essay which Margot Norris included in A Companion to James Joyce's Ulysses (in abridged form) as one of five exemplary or representative pieces of theoretical approaches to Ulysses (representing deconstruction, of course), and an earlier essay on Finnegans Wake, "Two Words for Joyce... (shrink)

Introduction -- Ethics and politics -- Ethical judgments -- Pleasure and desire -- Free will -- Ethical principles and methods -- Egoism and self-love -- Chapter viii-intuitionism -- Good -- Book II: Egoism -- The principle and method of egoism -- Empirical hedonism -- Empirical hedonism (continued) -- Objective hedonism and common sense -- Happiness and duty -- Deductive hedonism -- Book III: Intuitionism -- Intuitionism -- Virtue and duty -- The intellectual virtues -- Benevolence -- Justice -- Laws and (...) promises -- Classification of duties. truth -- Other social duties and virtues -- Self-regarding virtues -- Courage, humility, etc. -- Review of the morality of common sense -- Motives or springs of action as subjects of moral judgment -- Philosophical intuitionism -- Ultimate good -- Book IV: Utilitarianism -- The meaning of utilitarianism -- The proof of utilitarianism -- The relation of utilitarianism to the morality of common sense -- The method of utilitarianism -- The method of utilitarianism (continued) -- Concluding chapter: The mutual relations of the three methods. (shrink)

Martin Heidegger’s existential account of care in _Being and Time_ (2010) provides us with an opportunity to reimagine what the proper theoretical grounding of an ethic of care might be. Heidegger’s account of care serves to deconstruct the two primary foundations that an ethic of care is often based upon. Namely, that we are inevitably interdependent upon one another and/or possess an innate disposition to care for fellow humans in need. Heidegger’s account reveals that both positions are founded upon an (...) ontic (meaning factual existence), as opposed to an ontological (which refers to the nature of being), understanding of care. The distinctions between an ontic and ontological understanding of care are significant. Yet, I maintain that they are not completely incompatible. Both Heidegger and care ethicists contend that our existence with others is understood through a relational ontology. Furthermore, there are certain ontological structures from Heidegger which resonate with an ethic of care. Two key existential structures are leaping-ahead and being-guilty. These existential structures are latent in care ethics, and by explicitly revealing them I reinforce the connection between Heidegger’s account and care theory. Lastly, I develop the theoretical foundations of care ethics by proposing an existential ethic of care. (shrink)

This book provides a systematic analysis of many common argumentation schemes and a compendium of 96 schemes. The study of these schemes, or forms of argument that capture stereotypical patterns of human reasoning, is at the core of argumentation research. Surveying all aspects of argumentation schemes from the ground up, the book takes the reader from the elementary exposition in the first chapter to the latest state of the art in the research efforts to formalize and classify the schemes, outlined (...) in the last chapter. It provides a systematic and comprehensive account, with notation suitable for computational applications that increasingly make use of argumentation schemes. (shrink)

This article reviews the influence of Edmund Husserl's phenomenology on Raymond Aron's philosophy of history. In trying to create an original synthesis of Husserl's phenomenology and Max Weber's neo-Kantianism, Aron fashioned a dialectical logic that ultimately proved to be unstable. This tension accounts for the ambiguity and inconsistencies in some areas of Aron's thinking.

'Elegant Simplicity' teaches the reader to live with less, to respect others, to control one's ego and to try to preserve the precious resources on our planet. We have complicated our lives with possessions, riches and clutter. By demanding less, we should be ready to give more, learn to love with our souls and live without pride.

" Vivid . . . immense clarity . . . the product of a brilliant and extremely forceful intellect." — Journal of the Royal Naval Scientific Service "Still a sheer joy to read." — Mathematical Gazette "Should be read by any student, teacher or researcher in mathematics." — Mathematics Teacher The originator of algebraic topology and of the theory of analytic functions of several complex variables, Henri Poincare (1854–1912) excelled at explaining the complexities of scientific and mathematical ideas to lay (...) readers. Science and Method, written in 1908, has been appreciated by a wide audience of nonprofessionals and translated into many languages. It defines the basic methodology and psychology of scientific discovery, particularly in regard to mathematics and mathematical physics. Drawing on examples from many fields, it explains how scientists analyze and choose their working facts, and it explores the nature of experimentation, theory, and the mind. 1914 edition. Translated by Francis Maitland. (shrink)

This book provides a systematic analysis of many common argumentation schemes and a compendium of 96 schemes. The study of these schemes, or forms of argument that capture stereotypical patterns of human reasoning, is at the core of argumentation research. Surveying all aspects of argumentation schemes from the ground up, the book takes the reader from the elementary exposition in the first chapter to the latest state of the art in the research efforts to formalize and classify the schemes, outlined (...) in the last chapter. It provides a systematic and comprehensive account, with notation suitable for computational applications that increasingly make use of argumentation schemes. (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 was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. 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. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. 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)

Donald Davidson is probably the most eminent living analytic philosopher, and his writings in philosophy of language and philosophy of action have shaped much of the recent work in both these fields. However, despite the obvious shared concerns of literary theory and these aspects of philosophy, up to this point literary theorists have not paid much attention to Davidson's ideas or have only known about them through the interpretations of other philosophers like Richard Rorty. Literary theorists have seen more relevance (...) to their concerns in Continental philosophy and, among analytic philosophers, in the essentially anti-analytic work of J. L. Austin and Ludwig Wittgenstein than in the harder tradition of analytic philosophy—more concerned with logic and philosophy of science—represented by the work of Donald Davidson. _Literary Theory after Davidson _challenges both views, stressing the variety of ways in which Davidson's thought can contribute to the development of literary theory. Davidson himself has contributed a new essay to the collection that explores the interrelations between his theories of language and literature. (shrink)

Donald Davidson is probably the most eminent living analytic philosopher, and his writings in philosophy of language and philosophy of action have shaped much of the recent work in both these fields. However, despite the obvious shared concerns of literary theory and these aspects of philosophy, up to this point literary theorists have not paid much attention to Davidson's ideas or have only known about them through the interpretations of other philosophers like Richard Rorty. Literary theorists have seen more relevance (...) to their concerns in Continental philosophy and, among analytic philosophers, in the essentially anti-analytic work of J. L. Austin and Ludwig Wittgenstein than in the harder tradition of analytic philosophy—more concerned with logic and philosophy of science—represented by the work of Donald Davidson. _Literary Theory after Davidson _challenges both views, stressing the variety of ways in which Davidson's thought can contribute to the development of literary theory. Davidson himself has contributed a new essay to the collection that explores the interrelations between his theories of language and literature. (shrink)

A familiar post-Kantian criticism contends that Kant enslaves sensibility under the yoke of practical reason. Friedrich Schiller advanced a version of this criticism to which Kant publicly responded. Recent commentators have emphasized the role that Kant’s reply assigns to the pleasure that accompanies successful moral action. In contrast, I argue that Kant’s reply relies primarily on the sublime feeling that arises when we merely contemplate the moral law. In fact, the pleasures emphasized by other recent commentators depend on this sublime (...) feeling. These facts illuminate Kant’s views regarding the relationship between morality, freedom, and the development of moral feelings. (shrink)

Contemporary literary theory takes truth and meaning to be dependent on shared conventions in a community of discourse and views authors’ intentions as irrelevant to interpretation. This view, argues Reed Way Dasenbrock, owes much to Anglo-American analytic philosophy as developed in the 1950s and 1960s by such thinkers as Austin and Kuhn, but it ignores more recent work by philosophers like Davidson and Putnam, who have mounted a counterattack on this earlier conventionalism. This book draws on current analytic philosophy (...) to resuscitate the notion of objective truth and intentionalist models of meaning and interpretation, thereby moving beyond the antifoundationalism of postmodern theory. It addresses the work of Rorty and Fish as representative of literary conventionalism, discusses the futility of Derrida’s anti-intentionalism, and shows how poststructuralist thinkers like Althusser and Foucault have contributed to the "new thematics" of race, class, gender, and sexual orientation that dominates literary theory today. Examining the counter-arguments of conventionalists to have their theory judged by its consequences, Dasenbrock shows how damaging this antiobjectivism and anti-intentionalism have been for literary studies. (shrink)