We show that if among the tested hypotheses the number of true hypotheses is not equal to the number of false hypotheses, then Neyman-Pearson theory of testing hypotheses does not warrant minimal epistemic reliability. We also argue that N-P does not protect from the possible negative effects of the pragmatic value-laden unequal setting of error probabilities on N-P’s epistemic reliability. Most importantly, we argue that in the case of a negative impact no methodological adjustment is available to neutralize it, so (...) in such cases the discussed pragmatic-value-ladenness of N-P inevitably compromises the goal of attaining truth. (shrink)

The theory of moral sentiments.--Lectures on justice, police, revenue and arms.--An inquiry into the nature and causes of the wealth of nations.

Enth.: Dugoald Stewart's account of Adam Smith / ed. by I.S. Ross.

A scholarly edition of a work by Adam Smith. The edition presents an authoritative text, together with an introduction, commentary notes, and scholarly apparatus.

The English Franciscan philosopher and theologian, Adam of Wodeham (d. 1358), was a disciple and friend of William of Ockham; he was also a student of Walther Chatton. Nevertheless, he was an independent thinker who did not hesitate to criticize his former teachers - Ockham sporadically and benevolently, Chatton, frequently and aggressively. Since W odeham developed his own doctrinal position by a thorough critical examination of current opinions, the first part of this introduc tion briefly outlines the positions of (...) the chief figures in the English controversy over indivisibles. The second part of the introduction pre sents a summary of Wodeham's views in the Tractatus de indivisibilibus, lists the contents of the treatise, and considers the question of its date and its chronological position in the context of Wodeham's other works. In the third part, the editorial procedures used here are set forth. 1. THE INDIVISIBILIST CONTROVERSY In the literature of the 13th and 14th centuries, the term 'indivisible' refers to a simple, un extended entity. Consequently, these indivisibles are not physical atoms but either mathematical points, temporal instants or indivisibles of motion, usually called mutata esse. I THOMAS BRADWARDINE (d. 1349), roughly contemporary with Wodeham, classified the positions it was possible to take regarding indivisibles. He described his own view as the common view, that of "Aristotle, A verroes, and most of the moderns," according to which a "continuum was not composed of atoms (athomis) but of parts divisible without end. (shrink)

A new edition of Adam Smith's Theory of Moral Sentiments, an important text in the history of moral and political thought.

Introduction i. Adam Smith's Lectures at Glasgow University Adam Smith was elected to the Chair of Logic at Glasgow University on 9 January, and admitted to ...

Adam Świeżyński | : The experience of loneliness is usually seen as a negative aspect of human existence and something to overcome. However, it is worth trying to break free, if only on a trial basis, from the established traditional perception of loneliness, and strive to reduce it immediately from being one of the main sources of human affliction and to rethink its importance in human life. In order to do this, we must first consider the question of the (...) essence of loneliness, and then examine the question of its axiological status, i.e. its value. The ontological dimension and the axiological dimension of the issue should include the opportunity to construct the concept of human loneliness, by taking into account its internal and external aspect. The purpose of this paper is to propose an outline concept of loneliness, which, on the basis of findings on its essence, seeks to determine its axiological nature. The designated point of departure is the biblical image of human loneliness presented in Genesis. | : L’expérience de la solitude est souvent perçue comme un aspect négatif de l’existence humaine, nécessitant d’être surmonté. Il convient cependant d’essayer de se libérer de cette perception figée de la solitude, selon laquelle celle-ci est réduite immédiatement à l’une des sources fondamentales du malheur humain, et d’essayer de revisiter le sens qu’elle a l’égard de la vie humaine. Pour ceci, il est nécessaire dans un premier lieu de considérer l’être de la solitude pour ensuite analyser son statut axiologique. La dimension axiologique et ontologique de la question évoquée devraient ensemble permettre de construire une conception de la solitude considérant sont aspect extérieur et intérieur. L’objet de cet écrit est de proposer une esquisse de la conception de la solitude qui en partant des précisions sur son être a pour objectif de définir son caractère axiologique. L’image de la solitude humaine telle que présentée dans la Genèse sera prise comme point de départ. (shrink)

This is a reply to de Sousa's 'Emotional Truth', in which he argues that emotions can be objective, as propositional truths are. I say that it is better to distinguish between truth and accuracy, and agree with de Sousa to the extent of arguing that emotions can be more or less accurate, that is, based on the facts as they are.

A scholarly edition of a work by Adam Smith. The edition presents an authoritative text, together with an introduction, commentary notes, and scholarly apparatus.

A scholarly edition of a work by Adam Smith. The edition presents an authoritative text, together with an introduction, commentary notes, and scholarly apparatus.

A scholarly edition of a work by Adam Smith. The edition presents an authoritative text, together with an introduction, commentary notes, and scholarly apparatus.

This edition of John M. Lothian’s transcription of an almost com­plete set of a student’s notes on Smith’s lectures given at the University of Glasgow in 1762–63 brings back into print not only an important discovery but a valuable contribution to eighteenth-century rhetorical theory.

Alston's perceptual account of mystical experience fails to show how it is that the sort of predicates that are used to describe God in these experiences could be derived from perception, even though the ascription of matched predicates in the natural order are not derived in the manner Alston has in mind. In contrast, if one looks to research on shared attention between individuals as mediated by mirror neurons, then one can give a perceptual account of mystical experience which draws (...) a tighter connection between what is reported in mystical reports and the most similar reports in the natural order. (shrink)

Few books have so firmly established their place in American literature as The Education of Henry Adams. When it was first published in 1918, it became an instant bestseller and went on to win the Pulitzer Prize. More than eighty years later, in an age of self-reflection and exhaustive memoirs, The Education still stands as perhaps the greatest American autobiography. The son of a diplomat, the grandson and great-grandson of two American presidents, a man of extraordinary gifts and learning in (...) his own right, Henry Adams recounts his life from his birth in 1838 and upbringing as a Boston Brahmin, through the Civil War, the nation's industrial expansion, and its emergence as a world power. In the process, he gives us a brilliant history of a changing country as well as a thoughtful, humane, often tender exploration of himself. From the original publisher, this edition of The Education of Henry Adams, newly introduced by Donald Hall, celebrates and honors this classic work on what it means to be an American. (shrink)

‘The Principles of the Pure Type Theory’ is a translation of Leon Chwistek's 1922 paper ‘Zasady czystej teorii typów’. It summarizes Chwistek's results from a series of studies of the logic of Whitehead and Russell's Principia Mathematica which were published between 1912 and 1924. Chwistek's main argument involves a criticism of the axiom of reducibility. Moreover, ‘The Principles of the Pure Type Theory’ is a source for Chwistek's views on an issue in Whitehead and Russell's ‘no-class theory of classes’ involving (...) the notion of ‘scope’. (shrink)

The Carol J. Adams Reader gathers together Adams's foundational and recent articles in the fields of critical studies, animal studies, media studies, vegan studies, ecofeminism and feminism, as well as relevant interviews and conversations in which Adams identifies key concepts and new developments in her decades-long work. This volume, a companion to The Sexual Politics of Meat (Bloomsbury Revelations), offers insight into a variety of urgent issues for our contemporary world: Why do batterers harm animals? What is the relationship between (...) genocide and attitudes toward other animals? How do activism and theory feed each other? How do race, gender, and species categories interact in strengthening oppressive attitudes? In clear language, Adams identifies the often hidden aspects of cultural presumptions. The essays and conversations found here capture the decades-long energy and vision that continue to shape new ways of thinking about and responding to oppression. (shrink)

Journal of Philosophy of Education, Volume 56, Issue 1, Page 180-189, February 2022.

[Marilyn McCord Adams] In this paper I begin with Aristotle's Categories and with his apparent forwarding of primary substances as metaphysically special because somehow fundamental. I then consider how medieval reflection on Aristotelian change led medieval Aristotelians to analyses of primary substances that called into question how and whether they are metaphysically special. Next, I turn to a parallel issue about supposits, which Boethius seems in effect to identify with primary substances, and how theological cases-the doctrines of the Trinity, the (...) Incarnation, and of the human soul's separate survival between death and resurrection-call into question how and to what extent supposits are metaphysically special. I conclude with some reflections on various senses of being metaphysically special and how they pertain to primary substances and supposits. /// [ Richard Cross] Scotus's belief that any created substance can depend on the divine essence and/or divine persons as a subject requires him to abandon the plausible Aristotelian principle that there is no merely relational change. I argue that Scotus's various counterexamples to the principle can be rebutted. For reasons related to those that arise in Scotus's failed attempt to refute the principle, the principle also entails that properties cannot be universals. (shrink)

" The consequences of this article for Adams' thought are nowhere better articulated than in this anthology, which presents his remarkable attempts at ...

Adam Smith is respected as the father of contemporary economics for his work on systemizing classical economics as an independent field of study in The Wealth of Nations. But he was also a significant moral philosopher of the Scottish Enlightenment, with its characteristic concern for integrating sentiments and rationality. This article considers Adam Smith as a key moral philosopher of commercial society whose critical reflection upon the particular ethical challenges posed by the new pressures and possibilities of commercial (...) society remains relevant today. The discussion has three parts. First I address the artificial separation between self-interest and morality often attributed to Smith, in which his work on economics is stripped of its ethical context. Second I outline Smith’s ethical approach to economics, focusing on his vigorous but qualified defence of commercial society for its contributions to prosperity, justice, and freedom. Third I outline Smith’s moral philosophy proper as combining a naturalistic account of moral psychology with a virtue ethics based on propriety in commercial society. (shrink)