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The diachronic question of persons deals with personal identity over time: “In virtue of what conditions is a person, P1, at t1, the same person, P2, at t2?” To answer the question, I suggest expanding the constitution theory from a static definition to a dynamic definition. ‘Life’ is an event and the stream of consciousness is an event too. Reflective self-consciousness—which I take to be definitive of persons—is an event. Persons are irreducible constituted events who remain the same through time (...) No categories |
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Does a penny viewed at an angle in some sense look elliptical, as though projected on a two-dimensional surface? Many philosophers have said such things, from Malebranche (1674/1997) and Hume (1739/1978), through early 20th-century sense-data theorists, to Tye (2000) and Noë (2004). I confess that it doesn't seem this way to me, though I'm somewhat baffled by the phenomenology and pessimistic about our ability to resolve the dispute. I raise geometrical complaints against the view and conjecture that views of this (...) |
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What is the function of logic in al-Kindī's corpus? What kind of relation does it have with mathematics? This article tackles these questions by examining al-Kindī's theory of categories as it was presented in his epistle On the Number of Aristotle's Books, from which we can learn about his special attitude towards Aristotle theory of categories and his interpretation, as well. Al-Kindī treats the Categories as a logical book, but in a manner different from that of the classical Aristotelian tradition. (...) |
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In this paper I shall first examine an apparent paradox in Confucius? view on whether everyone is perfectible through education: on the one hand, he states that education should be provided to all, on the other hand, he says that common people cannot be made to know things. To understand this apparent paradox, I shall argue that education for Confucius is primarily moral education, as he teaches his students to become virtuous persons. So the apparent paradox is really one about (...) |
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It is sometimes claimed that non-human animals (and perhaps also young children) live their lives entirely in the present and are cognitively ‘stuck in time’. Adult humans, by contrast, are said to be able to engage in ‘mental time travel’. One possible way of making sense of this distinction is in terms of the idea that animals and young children cannot engage in tensed thought, which might seem a preposterous idea in the light of certain findings in comparative and developmental (...) |
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Granting that the `soul' was only an attractive and mysterious thought, from which philosophers rightly, but reluctantly, separated themselves - that which they have since learnt to put in its place is perhaps even more attractive and even more mysterious. The human body, in which the whole of the most distant and most recent past of all organic life once more becomes living and corporal, seems to flow through this past and right over it like a huge and inaudible torrent: (...) |
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It has often been claimed that (i) Aristotle's expression 'protasis' means 'premiss' in syllogistic contexts and (ii) cannot refer to the conclusion of a syllogism in the Prior Analytics. In this essay we produce and defend a counter-example to these two claims. We argue that (i) the basic meaning of the expression is 'proposition' and (ii) while it is often used to refer to the premisses of a syllogism, in Prior Analytics 1.29, 45b4-8 it is used to refer to the (...) |
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The main thrust of the argument of this thesis is to show the possibility of articulating a method of construction or of synthesis--as against the most common method of analysis or division--which has always been (so we shall argue) a necessary component of scientific theorization. This method will be shown to be based on a fundamental synthetic logical relation of thought, that we shall call inversion--to be understood as a species of logical opposition, and as one of the basic monadic (...) |
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