We force a property of cardinals first proved relatively consistent by Sargsyan, that of being supercompact but not equation image-supercompact, starting from a model of set theory which does not satisfy equation image and that contains supercompact cardinals.

We explore Woodin's Universality Theorem and consider to what extent large cardinal properties are transferred into HOD (and other inner models). We also separate the concepts of supercompactness, supercompactness in HOD and being HOD-supercompact. For example, we produce a model where a proper class of supercompact cardinals are not HOD-supercompact but are supercompact in HOD. Additionally we introduce a way to measure the degree of HOD-supercompactness of a supercompact cardinal, and we develop methods to control these degrees simultaneously for a (...) proper class of supercompact cardinals. Finally, we also produce a model in which the unique supercompact cardinal is also the only strongly compact cardinal, no cardinal is supercompact up to an inaccessible cardinal, level by level inequivalence holds and the unique supercompact cardinal is not HOD-supercompact. (shrink)

We develop a new method for coding sets while preserving GCH in the presence of large cardinals, particularly supercompact cardinals. We will use the number of normal measures carried by a measurable cardinal as an oracle, and therefore, in order to code a subset A of κ, we require that our model contain κ many measurable cardinals above κ. Additionally we will describe some of the applications of this result. © 2011 WILEY-VCH Verlag GmbH & Co. KGaA, Weinheim.

Descartes's approach to practical judgments about what is beneficial or harmful, or what to pursue or avoid, is almost exactly the opposite of his approach to theoretical judgments about the true nature of things. Instead of the cautious skepticism for which Descartes is known, throughout his ethical writings he recommends developing the habit of making firm judgments and resolutely carrying them out, no matter how doubtful and uncertain they may be. Descartes, strikingly, takes irresolution to be the source of remorse (...) and repentance, of vice, and of a weak soul. In order to explain its dangerousness, this essay offers an analysis of irresolution as a failure of the will to determine itself to follow a judgment in the face of ignorance or uncertainty. This analysis connects irresolution to weakness of will and explains why Descartes regards resolution as an essential component of virtue. (shrink)

Women have historically been prevented from living autonomously by systematic injustice, subordination, and oppression. The lingering effects of these practices have prompted many feminists to view autonomy with suspicion. Here, Marilyn Friedman defends the ideal of feminist autonomy. In her eyes, behavior is autonomous if it accords with the wants, cares, values, or commitments that the actor has reaffirmed and is able to sustain in the face of opposition. By her account, autonomy is socially grounded yet also individualizing and (...) sometimes socially disruptive, qualities that can be ultimately advantageous for women. Friedman applies the concept of autonomy to domains of special interest to women. She defends the importance of autonomy in romantic love, considers how social institutions should respond to women who choose to remain in abusive relationships, and argues that liberal societies should tolerate minority cultural practices that violate women's rights so long as the women in question have chosen autonomously to live according to those practices. (shrink)

Commentators commonly assume that Descartes regards it as a function of the passions to inform us or teach us which things are beneficial and which are harmful. As a result, they tend to infer that Descartes regards the passions as an appropriate guide to what is beneficial or harmful. In this paper I argue that this conception of the role of the passions in Descartes is mistaken. First, in spite of a number of texts appearing to show the contrary, I (...) argue that Descartes does not regard it as the role of the passions to inform us about what is beneficial or harmful. Second, although Descartes calls the passions good and useful, I argue that Descartes does not think we should allow ourselves to be guided by them. When we recognize that the function of the passions is largely motivational and not informative, we can more easily understand Descartes's practical advice in The Passions of the Soul that happiness requires us to guide our passions instead of letting our passions guide us. (shrink)

This Book Incorporates Prof. Friedman S Lectures And Discussions That Were A Part Of The Inter-Cultural Dialogue At Many Levels. His Major Contribution Is In Developing An Approach That Is Within The Framework Of The Human Image.

In this new book, Michael Friedman argues that Kant's continuing efforts to find a metaphysics that could provide a foundation for the sciences is of the utmost ...

Although downloading music through unapproved channels is illegal, statistics indicate that it is widespread. The following study examines the attitudes and perceptions of college students that are potentially engaged in music downloading. The methodology includes a content analysis of the recommendations written to answer an ethical vignette. The vignette presented the case of a subject who faces the dilemma of whether or not to download music illegally. Analyses of the final reports indicate that there is a vast and inconsistent array (...) of actions and underlying feelings toward digital music downloading. The findings reveal inconsistencies between participants’ recommendations (what the subject should do) and their attitudes and opinions on the matter (what they would do in a similar situation). These inconsistencies support the notion that as technology evolves, it creates discrepancies between the way things are and the way the law expects them to be, leaving society in a muddle, trying to reconcile the two. What remains to be seen is whether the discrepancy in the case of music downloading becomes extreme enough that the law changes to accommodate an increasingly prevalent behavior, or whether new business models will emerge to bridge the gap between legality and reality. (shrink)

Martin Buber: The Life of Dialogue , the first study in any language to provide a complete overview of Buber's thought, remains the definitive guide to the full range of his work and the starting point for all modern Buber scholarship. As well as summarizing Buber's early intellectual development and attitudes - his mysticism, his youthful existentialism, his philosophy of Judaism and religious socialism - it focuses on the two crucial issues of his mature thought: his dialogic or I-Thou philosophy, (...) and his probing of the nature and redemption of evil. As a sensitive, intuitive and perennially fascinating account of one of the twentieth century's great spiritual teachers, and as an influential classic in its own right, Martin Buber: The Life of Dialogue reveals the implications of Buber's thought for theory of knowledge, education, philosophy, myth, history and Judaic and Christian belief. This fully revised and expanded 4th edition includes a new preface from the author, an expanded bibliography incorporating new Buber scholarship, and two new appendices in the form of essays on Buber's influence on Emmanuel Levinas and Mikhail Bakhtin. (shrink)

A dazzling blend of business vision, history, social psychology, and economics, The Support Economy starts with a compelling premise: People have changed more than the corporations upon which their well-being depends. In the chasm that now separates the new individuals from the old organizations is the opportunity to forge a capitalism suited to our times and so unleash a vast new potential for wealth creation. In recent years, many books have offered fixes for this crisis, but they have dealt only (...) with its symptoms. The Support Economy is the first book to critically examine its cause: Managerial capitalism has outlived the society it was once designed to serve. It successfully achieved the efficient production of goods and services, but today's individuals want more. They want to take their lives into their own hands and are ready to pay for the support and advocacy necessary to fulfill that yearning. The next leap forward in wealth creation depends upon developing a new capitalism that speaks to the needs of people today. The Support Economy will be the next "must read" big think book. It speaks to every business and technology leader, as well as every reader interested in the future of the economy and society. (shrink)

In this paper, I defend Rudolf Carnap's Principle of Tolerance from an accusation, due to Michael Friedman, that it is self-defeating by prejudicing any debate towards the logically stronger theory. In particular, Friedman attempts to show that Carnap's reconstruction of the debate between classicists and intuitionists over the foundations of mathematics in his book The Logical Syntax of Language, is biased towards the classical standpoint since the metalanguage he constructs to adjudicate between the rival positions is fully classical. (...) I argue that this criticism is mistaken on two counts: (1) it fails to fully appreciate the freedom with regard to the construction of linguistic frameworks that Carnap intended his Principle to embody, and (2) Friedman's objection underestimates the extent to which the evaluation of a framework is task-relative. I conclude that Tolerance is not self-undermining in the way that Friedman claims it is. While this is a restricted conclusion -- and is not a vindication of Carnap's views on logic and mathematics tout court -- it nonetheless suggests that his tolerant perspective has been dismissed too quickly, even by his supporters. (shrink)

Ayn Rand's career as a writer of fiction, accordingly, was preceded and accompanied by her work on the system of philosophic thought she ultimately called Objectivism. This chapter introduces her writing by showing how the chosen actions of a life consciously devoted to a conscious purpose were integrated with the texts she crafted, in both fiction and non‐fiction. Ayn Rand's major project was The Fountainhead. The money from the movie rights to The Fountainhead bought Ayn Rand time to begin her (...) next novel, Atlas Shrugged. Whereas the theme of The Fountainhead was individualism versus collectivism, not in politics but in man's soul, The Strike (as Atlas Shrugged was initially called) was designed to dramatize the conflict between individualism and collectivism within the political/economic realm. Rand was active in the American Writers Association and the Motion Picture Alliance for the Preservation of American Ideals. (shrink)

It has been accepted since the early part of the Century that there is no problem formalizing mathematics in standard formal systems of axiomatic set theory. Most people feel that they know as much as they ever want to know about how one can reduce natural numbers, integers, rationals, reals, and complex numbers to sets, and prove all of their basic properties. Furthermore, that this can continue through more and more complicated material, and that there is never a real problem.

Kant's original version of transcendental philosophy took both Euclidean geometry and the Newtonian laws of motion to be synthetic a priori constitutive principles—which, from Kant's point of view, function as necessary presuppositions for applying our fundamental concepts of space, time, matter, and motion to our sensible experience of the natural world. Although Kant had very good reasons to view the principles in question as having such a constitutively a priori role, we now know, in the wake of Einstein's work, that (...) they are not in fact a priori in the stronger sense of being fixed necessary conditions for all human experience in general, eternally valid once and for all. And it is for precisely this reason that Kant's original version of transcendental philosophy must now be either rejected entirely or radically reconceived. Most philosophy of science since Einstein has taken the former route: the dominant view in logical empiricism, for example, was that the Kantian synthetic a priori had to be rejected once and for all in the light of the general theory of relativity. (shrink)

Premeiotic association of homologous chromosomes in the yeast, Saccharomyces cerevisiae has been shown, by means of fluorescent in situ hybridization (FISH)(1,2). Time course and mutant studies show that the premeiotic associations are disrupted upon entry into meiosis, to be reestablished shortly before synapsis. The data are consistent with a model in which multiple, unstable interactions bring homologues together, prior to stable joining by recombination(3).

This paper aims to investigate some important elements of the thought of George Bernard Shaw, more commonly known as one of the most famous playwrights of the twentieth century. Shaw’s philosophy dwells on the relationship between man and nature and especially the concept of freedom. Among all his works, it was decided here to analyse Saint Joan. In re-imagining the historical Joan as a heroine in a play of ideas, Shaw made use of the known facts about Joan of Arc (...) and Joan’s statements at her trial. Nonetheless, he made changes to emphasize her personal dignity and independence by contrast with the tyranny of institutions. Although he departed from the historical background, whitewashed her adversaries, and condensed episodes in Joan’s biography, he sought to be true to her confidence, courage, integrity, and common sense. His theatrical presentation is, in some respects, at odds with the Preface that accompanies the published play. (shrink)

(Shoshana Smith now goes by her married name, Shoshana Brassfield: http://philpapers.org/profile/37640) Descartes famously claims that everything we perceive clearly and distinctly is true. Although this rule is fundamental to Descartes’s theory of knowledge, readers from Gassendi and Leibniz onward have complained that unless Descartes can say explicitly what clear and distinct perception is, how we know when we have it, and why it cannot be wrong, then the rule is empty. I offer a detailed analysis of clear and (...) distinct perception, showing how Descartes answers these questions. Many doubts about the usefulness of the clarity and distinctness rule arise from the mistaken assumption that in clear and distinct perception, like sense perception, we must be able to establish a correspondence between perception and reality before we can have knowledge. I show that Descartes has a different metaphysical picture of clear and distinct perception. Clear and distinct perception is direct perception, typically of essences. On this view, by relying on the intellect instead of the senses, we can have direct perception not only of our own ideas, but also of a mind-independent reality. Because clear and distinct perception is direct perception, problems of correspondence do not arise. My account of clear and distinct perception also yields unique insight into other issues in Descartes, such as the Cartesian Circle and the doctrine of the free creation of the eternal truths. Completed at the University of California, 2005. Dissertation advisers: Janet Broughton, Hannah Ginsborg, Anthony A. Long. ProQuest UMI: 3187156. (shrink)

there are mathematical statements that cannot be proved or refuted using the usual axioms and rules of inference of mathematics.

Erich Fromm was a political activist, psychologist, psychoanalyst, philosopher, and one of the most important intellectuals of the twentieth century. Known for his theories of personality and political insight, Fromm dissected the sadomasochistic appeal of brutal dictators while also eloquently championing love--which, he insisted, was nothing if it did not involve joyful contact with others and humanity at large. Admired all over the world, Fromm continues to inspire with his message of universal brotherhood and quest for lasting peace. The first (...) systematic study of Fromm's influences and achievements, this biography revisits the thinker's most important works, especially _Escape from Freedom_ and _The Art of Loving_, which conveyed important and complex ideas to millions of readers. The volume recounts Fromm's political activism as a founder and major funder of Amnesty International, the National Committee for a Sane Nuclear Policy, and other peace groups. Consulting rare archival materials across the globe, Lawrence J. Friedman reveals Fromm's support for anti-Stalinist democratic movements in Central and Eastern Europe and his efforts to revitalize American democracy. For the first time, readers learn about Fromm's direct contact with high officials in the American government on matters of war and peace while accessing a deeper understanding of his conceptual differences with Freud, his rapport with Neo-Freudians like Karen Horney and Harry Stack Sullivan, and his association with innovative artists, public intellectuals, and world leaders. Friedman elucidates Fromm's key intellectual contributions, especially his innovative concept of "social character," in which social institutions and practices shape the inner psyche, and he clarifies Fromm's conception of love as an acquired skill. Taking full stock of the thinker's historical and global accomplishments, Friedman portrays a man of immense authenticity and spirituality who made life in the twentieth century more humane than it might have been. (shrink)

This article offers a critical discourse analysis of the Israeli television series In Treatment. The series unfolds the therapy sessions of a 40-year-old single female attorney with her therapist. The main objective of the study was to identify the scripted tactics or narrative strategies that establish and maintain singlehood. The findings indicate that the therapeutic discourse plays a central role in the construction and interpretation of single women’s subjectivities, prompting a narrative that encourages the ‘discarding’ of singlehood as well as (...) therapeutic work slanted towards a more familial and maternally oriented subjectivity. This narrative unfolds through two dominant scripted tactics: the symbolic annihilation of singlehood and the construction of feminine identity hierarchies. Moreover, it is also prompted by the discursive alliance between the therapeutic discourse and the postfeminist discourse. Consequently, long-term singlehood is portrayed as an unnatural and pathological life script characterized by its lack and deficiency. Furthermore, as opposed to childless singlehood, single motherhood by choice emerges as a preferred and desirable life option. The category of single motherhood is endowed with new forms of legitimacy, reinforcing new-old patriarchal and postfeminist conceptions of women’s reproductive potential and what is considered to be women’s primary life purpose. (shrink)

In this article, we introduce the Special Issue, Value Sensitive Design: Charting the Next Decade, which arose from a week-long workshop hosted by Lorentz Center, Leiden, The Netherlands, November 14–18, 2016. Forty-one researchers and designers, ranging in seniority from doctoral students to full professors, from Australia, Europe, and North America, and representing a wide range of academic fields participated in the workshop. The first article in the special issue puts forward eight grand challenges for value sensitive design to help guide (...) and shape the field. It is followed by 16 articles consisting of value sensitive design nuggets—short pieces of writing on a new idea, method, challenge, application, or other concept that engages some aspect of value sensitive design. The nuggets are grouped into three clusters: theory, method, and applications. Taken together the grand challenges and nuggets point the way forward for value sensitive design into the next decade and beyond. (shrink)

The use of x[y,z,w] rather than the more usual y Πx has many advantages for this work. One of them is that we have found a convenient way to eliminate any need for axiom schemes. All axioms considered are single sentences with clear meaning. (In one case only, the axiom is a conjunction of a manageable finite number of sentences).

There has been considerable debate in the literature as to whether work in experimental philosophy actually makes any significant contribution to philosophy. One stated view is that many X-Phi projects, notwithstanding their focus on topics relevant to philosophy, contribute little to philosophical thought. Instead, it has been claimed the contribution they make appears to be to cognitive science. In contrast to this view, here we argue that at least one approach to X-Phi makes a contribution which parallels, and also extends, (...) historically salient forms of philosophical analysis, especially contributions from Immanuel Kant, William James, Peter F. Strawson and Thomas Nagel. The framework elaborated here synthesizes philosophical theory with empirical evidence from psychology and neuroscience and applies it to three perennial philosophical problems. According to this account, the origin of these three problems can be illuminated by viewing them as arising from a tension between two distinct types of cognition, each of which is associated with anatomically independent and functionally inhibitory neural networks. If the parallel we draw, between an empirical project and historically highly influential examples of philosophical analysis, is viewed as convincing, it follows that work in the cognitive sciences can contribute directly to philosophy. Further, this conclusion holds whether the empirical details of the account are correct or not. (shrink)

C. To what extent, and in what sense, is the natural hierarchy of logical strengths rep resented by familiar systems ranging from exponential function arithmetic to ZF + j:V Æ V robust?

[1] The early years, 1878-1923 -- [2] The middle years, 1923-1945 -- [3] The later years, 1945-1965.

The article deals with the concept or the image of God in the Hebrew Bible and the various understandings and interpretations of it by Jewish thinkers through generations. The biblical text, full of contradictions and anthropomorphic assertions about God, was a source of discomfort for Jewish philosophers and theologians. Therefore, the sublimation and distillation of the text was necessary, and it was done by use of different hermeneutical methods. The article deals with various attributes of the biblical God, and presents (...) different theological and philosophical interpretations of that issue by major Jewish thinkers. (shrink)

The article presents the conception of interreligious dialogue developed by Abraham Joshua Heschel in his legendary text No Religion Is an Island. Then, it illustrates the approach to this issue by the next generation of Jewish thinkers, Heschel’s disciples, Harold Kasimow and Byron Sherwin. Another interesting Heschel’s disciple is Alon Goshen-Gottstein who takes a step further in his explicating interfaith dialogue. The last part of the article analyses the understanding of Kasimow and Sherwin of the thought and deeds of Pope (...) John Paul II in the field of interreligious dialogue, and especially, in the attitude of the Catholic Church toward Jews. (shrink)

I consider ethics to be the essence and the end of the philosophy of both Wittgenstein and Nietzsche. While in Nietzsche’s case this statement is quite obvious, especially in the light of his Beyond Good and Evil and The Genealogy of Morals, one may think, mistakenly in my opinion, that Wittgenstein thought was very little related to ethical problems for they were for him a part of the domain which one must be silent about. I argue that the aim of (...) Nietzsche’s and Wittgenstein’s later philosophy is a sort of secular salvation. I call it salvation having in mind some the ideas common to both Nietzsche and Wittgenstein for whom the concepts of freeing, releasing, healing and overcoming oneself, as well as of removing misunderstandings, were main aims of their philosophies. It is a salvation because both philosophers strove for a change in human life, a revolution within the self, and they evidently did not accept our ‘being in the world’ as it is. In conclusion I argue that Nietzsche and Wittgenstein are philosophers who aimed to define the good available to humans, and the life worthy of humanity. Key words WITTGENSTEIN, NIETZCHE, ETHICS. (shrink)

We present some examples of mathematically natural nonrecursive sets of integers and relations on integers by combining results from Part 1, recursion theory, and from the negative solution to Hilbert’s 10th Problem ([3], [1], and [2]).

In mathematics, we back up our discoveries with rigorous deductive proofs. Mathematicians develop a keen instinctive sense of what makes a proof rigorous. In logic, we strive for a *theory* of rigorous proofs.

A lot of the well known impact of the Gödel phenomena is in the form of painful messages telling us that certain major mathematical programs cannot be completed as intended. This aspect of Gödel – the delivery of bad news –is not welcomed, and defensive measures are now in place.

Gödel's legacy is still very much in evidence. We will not attempt to properly discuss the full impact of his work and all of the ongoing important research programs that it suggests. This would require a book length manuscript. Indeed, there are several books discussing the Gödel legacy from many points of view, including, for example, (Wang 1987, 1996), (Dawson 2005), and the historically comprehensive five volume set (Gödel 1986-2003).