In recent years, the principle of equivalence has been accepted in many countries as the standard against which healthcare provision for prisoners should be measured. There are several ways in which this principle can be interpreted, but current policy in the UK and elsewhere seems to focus on the measurement and achievement of equivalence in the process of healthcare provision. We argue that it is not appropriate to apply this interpretation to all aspects of prisoner healthcare, as it does not (...) necessarily address the challenges inherent to the prisoner population and prison setting. Consequently equivalence of health outcomes should also be considered alongside processes in the interests of providing healthcare in prison that is equivalent to that outside prison. (shrink)

Patronizing the Public is the first detailed and comprehensive examination of how American philanthropy has transformed culture, communication, and the humanities. Drawing on an impressive range of archival and secondary sources, the chapters in the volume shed light on philanthropic foundations have shaped numerous fields, including film, television, radio, journalism, drama, local history, museums, as well as art and the humanities in general.

The article deals with the problem of cognition in the framework of the biogenetic structuralist neurophenomenology of Charles Laughlin. The aim of the article is to study the possibilities of applying the biogenetic structuralist theory as a theoretical and methodological basis for the study of consciousness in Laughlin’s theory. A feature of biogenetic structuralism is the interdisciplinary fusion of anthropology, psychology, and neuroscience. The methodology of biogenetic structuralism allows exploring universal structures of consciousness, which are caused by the genetically (...) predisposed organization of the human nervous system. Universal structures of consciousness include structures that mediate human language, knowledge of time and space. It is shown that the problem of cognition is realized in neurognostic models, which are compared with the operational environment. Neurognostic models include both the real nature of man as an organism and the external environment of the organism. Laughlin introduces the concept of a cognitive environment to designate a set of neurognostic models that can potentially be captured by the area of consciousness. He relies on the idea of a cognitive environment, which is essentially intentional in its organization. The polar interaction between the prefrontal cortex and the sensory cortex of the human brain gives rise to the intentionality of consciousness. Laughlin explains the work of the human cerebral cortex neurognostically as omnipresent for human consciousness, and independent of the cultural background. The cerebral cortex is a field of neural activity that arises and dissolves in temporal sequences and coordinates with cognitive processes that connect meaning and form into a single structure in consciousness. The experience of consciousness suggests a sensitive sphere of the cerebral cortex ascertains the meaningful, phenomenal world. The biogenetic structuralist methodology allows to development of an idea of the intentional structure and uniqueness of consciousness. The biogenetic structuralist approach is heuristic for modern science because, firstly, this approach creates the maximum opportunity to include data obtained from naturalistic, ethnographic, anatomical, clinical, and experimental sources; secondly, biogenetic data have the widest empirical and phenomenological rationale; thirdly, biogenetic concepts are defined in the context of a holistic understanding of the phenomenon through the uniqueness of consciousness. (shrink)

Dans son livre Le corps, c’est l’écran. La philosophie du visuel de Merleau-Ponty, Anna Caterina Dalmasso met en évidence la présence de la pensée merleau-pontienne dans les réflexions contemporaines relevant des visual studies, de la médiologie et des études cinématographiques. Les analyses menées révèlent un Merleau-Ponty à l’origine d’un certain nombre de « tournants » majeurs dans le questionnement, touchant notamment à la conception de l’image et du médium. Enfin, l’une des ambitions – et l’une des réussites – de (...) l’ouvrage est de restituer l’apport significatif de Merleau-Ponty pour les film studies. A.C. Dalmasso jette des lumières nouvelles sur une interrogation en constante évolution, en s’appuyant à la fois sur les textes bien connus et les « inédits ».In her book Le corps, c’est l’écran. La philosophie du visuel de Merleau-Ponty, Anna Caterina Dalmasso brings to light the presence of Merleau-pontian thought in contemporary reflections relevant to visual studies, as well as film and media studies. The analyses she carried out reveal a Merleau-Ponty at the origin of a certain number of major “turns” in the inquiry, touching notably on the conception of the image and of the medium. Besides, one of the ambitions – and one of the successes – of the work is to demonstrate the significant contribution of Merleau-Ponty for film studies. A.C. Dalmasso throws new light on an interrogation in constant evolution, stressing both well-known texts and unpublished manuscripts.Nel volume Le corps, c’est l’écran. La philosophie du visuel de Merleau-Ponty, Anna Caterina Dalmasso mette in evidenza la presenza del pensiero merleau-pontyano nelle riflessioni contemporanee dei visual studies, della teoria del cinema e dei media. Le analisi che vi sono condotte rivelano un Merleau-Ponty all’origine di alcune importanti “svolte”, che riguardano in particolare la concezione dell’immagine e del medium. Inoltre, una delle ambizioni – e uno degli aspetti più originali – dell’opera è quella di restituire il significativo apporto di Merleau-Ponty per l’ambito dei film studies. A.C. Dalmasso fa luce in modo innovativo su un tema di ricerca in costante evoluzione, appoggiandosi ad un tempo su scritti più noti e su alcuni testi “inediti”. (shrink)

This volume is a Festschrift dedicated to Charles Kahn comprised of more than 20 papers presented at the conference "Presocratics and Plato: Festschrift Symposium in Honor of Charles Kahn", 3-7 June 2009. The conference was held at the European Cultural Center of Delphi, Greece, and was organized and sponsored by the HYELE Institute for Comparative Studies and Parmenides Publishing, with endorsement from the International Plato Society, and the Dean of the School of Arts and Sciences, University of Pennsylvania. (...) Contributors: Julia Annas - University of Arizona; Sarah Broadie - University of St. Andrews; Lesley Brown - University of Oxford; Tomás Calvo-Martínez - Universidad Complutense de Madrid; Diskin Clay - Duke University; John M. Dillon - Trinity College, Dublin; Dorothea Frede - Humbolt University, Berlin; Arnold Hermann - HYELE Institute for Comparative Studies; Carl A. Huffman - DePauw University; Enrique Hülsz Piccone - Universidad Nacional Autonoma de Mexico; D.M. Hutchinson - St. Olaf College; Paul Kalligas - National and Kapodistrian University, Athens; Vassilis Karasmanis - National Technical University, Athens; Aryeh Kosman - Haverford College; Anthony A. Long - University of California, Berkeley; Richard McKirahan - Pomona College; Susan Sauvé Meyer - University of Pennsylvania; Alexander P.D. Mourelatos - University of Texas at Austin; Satoshi Ogihara - Tohoku University, Japan; Richard Patterson - Emory University; Christopher J. Rowe - Durham University; David Sedley - University of Cambridge; Richard Sorabji - University of Oxford. (shrink)

Medical Ethics, Law and Communication at a Glance presents a succinct overview of these key areas of the medical curriculum. This new title aims to provide a concise summary of the three core, interlinked topics essential to resolving ethical dilemmas in medicine and avoiding medico-legal action. Divided into two sections; the first examines the ethical and legal principles underpinning each medical topic; while the second focuses on communication skills and the importance of good communication. Medical Ethics, Law and Communication at (...) a Glance offers an accessible introduction to the fundamentals of good medical practice, and will provide indispensable support for undergraduate medical students and nurses, as well as newly qualified healthcare professionals. (shrink)

This handbook presents a comprehensive introduction to the core areas of philosophy of education combined with an up-to-date selection of the central themes. It includes 95 newly commissioned articles that focus on and advance key arguments; each essay incorporates essential background material serving to clarify the history and logic of the relevant topic, examining the status quo of the discipline with respect to the topic, and discussing the possible futures of the field. The book provides a state-of-the-art overview of philosophy (...) of education, covering a range of topics: Voices from the present and the past deals with 36 major figures that philosophers of education rely on; Schools of thought addresses 14 stances including Eastern, Indigenous, and African philosophies of education as well as religiously inspired philosophies of education such as Jewish and Islamic; Revisiting enduring educational debates scrutinizes 25 issues heavily debated in the past and the present, for example care and justice, democracy, and the curriculum; New areas and developments addresses 17 emerging issues that have garnered considerable attention like neuroscience, videogames, and radicalization. The collection is relevant for lecturers teaching undergraduate and graduate courses in philosophy of education as well as for colleagues in teacher training. Moreover, it helps junior researchers in philosophy of education to situate the problems they are addressing within the wider field of philosophy of education and offers a valuable update for experienced scholars dealing with issues in the sub-discipline. Combined with different conceptions of the purpose of philosophy, it discusses various aspects, using diverse perspectives to do so. Contributing Editors: Section 1: Voices from the Present and the Past: Nuraan Davids Section 2: Schools of Thought: Christiane Thompson and Joris Vlieghe Section 3: Revisiting Enduring Debates: Ann Chinnery, Naomi Hodgson, and Viktor Johansson Section 4: New Areas and Developments: Kai Horsthemke, Dirk Willem Postma, and Claudia Ruitenberg. (shrink)

Monetary intelligence theory asserts that individuals apply their money attitude to frame critical concerns in the context and strategically select certain options to achieve financial goals and ultimate happiness. This study explores the dark side of monetary Intelligence and behavioral economics—dishonesty. Dishonesty, a risky prospect, involves cost–benefit analysis of self-interest. We frame good or bad barrels in the environmental context as a proxy of high or low probability of getting caught for dishonesty, respectively. We theorize: The magnitude and intensity of (...) the relationship between love of money and dishonest prospect may reveal how individuals frame dishonesty in the context of two levels of subjective norm—perceived corporate ethical values at the micro-level and Corruption Perceptions Index at the macro-level, collected from multiple sources. Based on 6382 managers in 31 geopolitical entities across six continents, our cross-level three-way interaction effect illustrates: As expected, managers in good barrels, mixed barrels, and bad barrels display low, medium, and high magnitude of dishonesty, respectively. With high CEV, the intensity is the same across cultures. With low CEV, the intensity of dishonesty is the highest in high CPI entities —the Enron Effect, but the lowest in low CPI entities. CPI has a strong impact on the magnitude of dishonesty, whereas CEV has a strong impact on the intensity of dishonesty. We demonstrate dishonesty in light of monetary values and two frames of social norm, revealing critical implications to the field of behavioral economics and business ethics. (shrink)

Monetary Intelligence theory asserts that individuals apply their money attitude to frame critical concerns in the context and strategically select certain options to achieve financial goals and ultimate happiness. This study explores the bright side of Monetary Intelligence and behavioral economics, frames money attitude in the context of pay and life satisfaction, and controls money at the macro-level and micro-level. We theorize: Managers with low love of money motive but high stewardship behavior will have high subjective well-being: pay satisfaction and (...) quality of life. Data collected from 6586 managers in 32 cultures across six continents support our theory. Interestingly, GDP per capita is related to life satisfaction, but not to pay satisfaction. Individual income is related to both life and pay satisfaction. Neither GDP nor income is related to Happiness. Our theoretical model across three GDP groups offers new discoveries: In high GDP entities, “high income” not only reduces aspirations—“Rich, Motivator, and Power,” but also promotes stewardship behavior—“Budget, Give/Donate, and Contribute” and appreciation of “Achievement.” After controlling income, we demonstrate the bright side of Monetary Intelligence: Low love of money motive but high stewardship behavior define Monetary Intelligence. “Good apples enjoy good quality of life in good barrels.” This notion adds another explanation to managers’ low magnitude of dishonesty in entities with high Corruption Perceptions Index. In low GDP entities, high income is related to poor Budgeting skills and escalated Happiness. These managers experience equal satisfaction with pay and life. We add a new vocabulary to the conversation of monetary intelligence, income, GDP, happiness, subjective well-being, good and bad apples and barrels, corruption, and behavioral ethics. (shrink)

The volume uncovers the most pragmatic and pragmatist aspects of Ludwig Wittgenstein’s philosophy, particularly of On Certainty, through a comparison with the pragmatist tradition as expressed by Charles S. Peirce and William James. On Certainty is often described as 'pragmatic' in literature and this pragmatic aspect is said to characterize a new turn in its author’s thought. Yet, what is still missing is a study of what specifically are the features which make these writings 'sound like pragmatism', as Wittgenstein (...) himself put it (OC 422). The book therefore aims to verify if and to what extent it is possible to sustain that there is an objective convergence between his thought and pragmatism. In doing so, the volume also proposes a clarification of the main differences between Peirce’s and James’ vision of some key ideas of classical pragmatism like doubt and certainty, common sense, the pragmatic maxim, action. Among the achievements of the work are: an analysis of Wittgenstein’s first mention of pragmatism; some pieces of evidence in favour of the hypothesis that Wittgenstein did read some works by Peirce; a documented investigation on the relevance of Frank Ramsey for the development of Wittgenstein’s idea of pragmatism. The volume does not sustain the thesis that Wittgenstein was a pragmatist (nor the opposing thesis that he was not), but highlights the objective convergences and the divergences between his perspective and pragmatism through a balanced analysis running both on an exegetical and on a theoretical level. (shrink)

Beliefs influence the way people process information and make decisions. Although some beliefs are helpful, others can be dysfunctional and maladaptive for reasoning (Stanovich et al., 2016). An ex...

In Secularism and Freedom of Conscience Jocelyn Maclure and Charles Taylor distinguish two models of a secular state: a republican and a pluralist-liberal one. Whereas the former displays a tendency to relegate religious beliefs from the public sphere for the sake of its postulated neutrality, the latter emphasizes the importance of freedom of conscience and, consequently, the right of individuals to manifest their religious commitments also in public. In this paper, I argue that Kant’s views on religion cannot provide (...) a general framework that would warrant the pluralist-liberal kind of secularism. To that effect, focusing on Kant’s distinction between the private and the public use of reason, introduced in his 1784 essay on enlightenment, I claim that the public sphere construed along the Kantian lines could not provide a space in which a plurality of different, heteronomously grounded beliefs, could coexist with one another. Comparing Kant’s theory with Spinoza’s—particularly with regard to their critique of revelation and the proposal to reinterpret the Scripture in the light of universal moral principles—I also suggest that, as a rationalist about religion, Kant comes close to the secularizing tendency of the ‘radical Enlightenment.’. (shrink)

Confusion concerning the issue of universality of colour categorization would greatly diminish if context regains its fundamental status in psychological research and we give up on the reductionist notion that biological universality implies behavioral universality.

Corruption involves greed, money, and risky decision-making. We explore the love of money, pay satisfaction, probability of risk, and dishonesty across cultures. Avaricious monetary aspiration breeds unethicality. Prospect theory frames decisions in the gains-losses domain and high-low probability. Pay dissatisfaction (in the losses domain) incites dishonesty in the name of justice at the individual level. The Corruption Perceptions Index, CPI, signals a high-low probability of getting caught for dishonesty at the country level. We theorize that decision-makers adopt avaricious love-of-money aspiration (...) as a lens and frame dishonesty in the gains-losses domain (pay satisfaction-dissatisfaction, Level 1) and high-low probability (CPI, Level 2) to maximize expected utility and ultimate serenity. We challenge the myth: Pay satisfaction mitigates dishonesty across nations consistently. Based on 6500 managers in 32 countries, our cross-level three-dimensional visualization offers the following discoveries. Under high aspiration conditions, pay dissatisfaction excites the highest- (third-highest) avaricious justice-seeking dishonesty in high (medium) CPI nations, supporting the certainty effect. However, pay satisfaction provokes the second-highest avaricious opportunity-seizing dishonesty in low CPI entities, sustaining the possibility effect—maximizing expected utility. Under low aspiration conditions, high pay satisfaction consistently leads to low dishonesty, demonstrating risk aversion—achieving ultimate serenity. We expand prospect theory from a micro and individual-level theory to a cross-level theory of monetary wisdom across 32 nations. We enhance the S-shaped Curve to three 3-D corruption surfaces across three levels of the global economic pyramid, providing novel insights into behavioral economics, business ethics, the environment, and responsibility. (shrink)

CONTENTS: -/- SEZIONE I IL TUTTO E' UNO? IL RISVEGLIO DI UN PROBLEMA TRA SCOLASTICA E RINASCIMENTO Il principio omne causatum est compositum fra Tommaso e Cajetano Igor Agostini, p. 25 Parti e tutto in Montaigne. La natura e l'individuo tra frammentazione e integrazione Raffaele Carbone 45 Le minuzzarie e il tutto. Giordano bruno e la conoscenza universale Maurizio Cambi 75 -/- SEZIONE II A PARTIRE DA CARTESIO. COME PUO' ESSERE UN TUTTO L'UOMO? -/- Mente/Corpo in Cartesio. Spunti per un'interpretazione (...) mereologica Stefano Di Bella 93 Nos sumus ex Deo et pertinemus ad Deum. Appartenenza, dipendenza e relazione nel pensiero e nel lessico di Arnold Guelincx Cristina Santinelli 115 L'integrità di corpo e mente nell'"invenire" terapeutico di E. W. von Tschirnhaus Manuela Sanna 133 L'indivisibilità della natura umana e della società in Francesco Longano. Un episodio della ricezione di Locke in Italia Roberto Evangelista 147 -/- SEZIONE III L'IRROMPERE DELL'ORGANICO. LA BIOLOGIA FILOSOFICA TRA SEI E SETTECENTO -/- Convenienza e discrepanza. Parti e tutto nella Lettera 32 di Baruch Spinoza Francesco Toto 169 Mereologia della sostanza e mereologia del vivente in Leibniz Enrico Pasini 197 Teleologia e mereologia dell’organismo da Leibniz a Bonnet Francesco Piro 209 Il nesso delle parti: mereologia e scienza secondo Christian Wolff Matteo Favaretti Camposampiero 239 Il problema del tutto e delle parti. il caso del vitalismo di Montpellier Charles T. Wolfe 257 -/- SEZIONE 4 TOTALITA' CRITICHE: DALLA CRISI DEL NATURALISMO ILLUMINISTICO ALLA FILOSOFIA DELLE CULTURE -/- La logica del tutto (e delle parti di tutto, vale a dire niente) in Dom Deschamps Jean-Claude Bourdin 273 l’(in)afferabile forma. Totalità e contingenza nel pensiero di Kant tra Critica della ragion pura e Critica del giudizio Luigi Imperato 303 la relazione Parte-Tutto nel primo Schelling Giuseppe D’Anna 327 Hegel o della totalizzazione dello spazio di interiorità Vittorio Morfino 343 A partire da Kant: Begriffsbiìldung teleologica e relazione Parti-Tutto nelle indagini di Rickert sulla logica delle scienze storiche della cultura Edoardo Massimilla 359 . (shrink)

In this commentary on Nuno Venturinha’s Description of Situations, after highlighting what in my view are the most significant and innovative features of his work, I focus on Venturinha’s infallibilist approach to knowledge. This topic allows for a wider discussion concerning the pragmatist aspects of the later Wittgenstein’s philosophy. I discuss this in three steps: first, by describing the general similarity between Wittgenstein and the pragmatists with respect to the emphasis on contexts; second, by focusing on the kind of fallibilism (...) endorsed by the pragmatists and its compatibility with Charles S. Peirce’s concept of the “indubitables,” which I take as a precursor of Wittgenstein’s concept of hinges; and, finally, by advancing the hypothesis that it is possible to find a form of fallibilism in the later Wittgenstein too, notwithstanding his insistence on the impossibility of mistakes. My conclusion is that while Venturinha’s contextualism finds support in the later Wittgenstein’s writings, his infallibilism does not. (shrink)

This paper does not take for granted, and indeed questions, the common assumption that pragmatist philosophers endorse some form of relativism, and examines the issue in more detail with reference to both the classical pragmatists-Charles S. Peirce, William James and John Dewey-and more contemporary thinkers such as Richard Rorty and Hilary Putnam. The article calls for a more nuanced characterization of the relationship between pragmatism and relativism, which in turn results in a more nuanced characterization of the pragmatist tradition (...) itself, one opposed to the easy dichotomy between the Peircean anti-relativist legacy on the one hand, and the Jamesian-Deweyan relativist strand on the other. (shrink)

In this commentary on Nuno Venturinha’s Description of Situations, after highlighting what in my view are the most significant and innovative features of his work, I focus on Venturinha’s infallibilist approach to knowledge. This topic allows for a wider discussion concerning the pragmatist aspects of the later Wittgenstein’s philosophy. I discuss this in three steps: first, by describing the general similarity between Wittgenstein and the pragmatists with respect to the emphasis on contexts; second, by focusing on the kind of fallibilism (...) endorsed by the pragmatists and its compatibility with Charles S. Peirce’s concept of the “indubitables,” which I take as a precursor of Wittgenstein’s concept of hinges; and, finally, by advancing the hypothesis that it is possible to find a form of fallibilism in the later Wittgenstein too, notwithstanding his insistence on the impossibility of mistakes. My conclusion is that while Venturinha’s contextualism finds support in the later Wittgenstein’s writings, his infallibilism does not. (shrink)

What does it mean when calls to reconciliation come from dominant social groups? Whom do these calls address? What effects do they have? I take up these questions through a case study of the public discourse on “reasonable accommodation” in Québec. When the Consultation Commission on Accommodation Practices Related to Cultural Differences concluded its tour of the regions and cities of Québec and, in the spring of 2008, the commissioners (philosopher Charles Taylor and sociologist Gérard Bouchard) issued their report (...) on the state of ethnocultural relations, their titular emphasis was on reconciliation. Their report, "Building the Future: A Time for Reconciliation," urged the francophone Québécois majority and immigrant or immigrant-descended cultural and religious minorities in Québec – the two groups between whom the conflict was staged in the discourse of “reasonable accommodation” – each to take its respective responsibility to rebuild Québec interculturalism in the aftermath of its public “crisis.” My case study indicates that when performed by the dominant group, calls to reconciliation can function in a complicated way to reproduce, rather than to transform, existing relations of power. Specifically, in the context of a nation-building project of a white settler society they may bolster, rather than undermine, the social bases of power that characterize such societies. To demonstrate how the discourse of “reasonable accommodation” dissimulates as to its material effects, I invoke Sara Ahmed’s concept of “nonperformativity.”. (shrink)

This paper develops a theory of perception that reconciles representationalism and relationalism by relying on pragmatist ideas. I call it the pragmatic view of perception. I argue that fully reconciling representationalism and relationalism requires, first, providing a theory in which how we perceive the world involves representations; second, preserving the idea that perception is constitutively shaped by its objects; and third, offering a direct realist account of perception. This constitutes what I call the Hybrid Triad. I discuss how Charles (...) Peirce’s theory of perception can provide a framework for such a view and I devote the rest of the paper to developing my own pragmatic and Peircean theory of perception. In particular, I argue that considering perception as a continuous temporal process, which essentially involves interaction with the environment, allows us to do justice to the Hybrid Triad. I motivate this view by discussing how a pragmatic theory of perception would deal with issues such as the distinction between veridical and non-veridical experiences and the nature of perceptual objects. (shrink)

This paper focuses on the first reference to pragmatism in Ludwig Wittgenstein’s manuscripts, dating back to the beginning of 1930. The remark refers to the pragmatist conception of truth. In what follows, I will offer ahistorical framework for as better understanding of this reflection, and show how it was embedded within a philosophical atmosphere in which the roots of various philosophical perspectives merged into each other. Different possible sources of Wittgenstein’s perception of pragmatism will be examined, including William James’ and (...) Charles S. Peirce’s writings and Wittgenstein’s conversations with Frank P. Ramsey in 1929. The analysis is meant to illustrate the relevance of this early “encounter” with the pragmatist tradition for the development of Wittgenstein’s thought. (shrink)

In lieu of an abstract, the first paragraph of the review: "In 1995, Leonard Harris published an article for which he received death threats, exposing the white supremacist underpinnings of institutionalized philosophy in the United States: “There are those [...] who doubt that the Ku Klux Klan created American Philosophy [...] However, even without [that] belief [...] there are reasons to think that American Philosophy is compatible with the wishes of the Klan” (Proceedings and Addresses of the American Philosophical Association (...) 68(5): 1995, 135). If more tempered in tone, "Reframing the Practice of Philosophy" testifies to the abiding white dominance and white solipsism of the discipline. In the latest of “the indefatigable George Yancy’s collections,” contributors make effective use of autobiography to “articulat[e] the lived interiority” of experiences of exclusion, marginalization, and tokenism reflected in statistics which reveal the “paucity of African Americans and Latinos/as in the field of philosophy in the United States”--which remains a “predominantly white and male field” (45, 4, 1, 2). Fifteen years ago, 1% of U.S. philosophers were black; still today only 1% are. Less than 30 are Black women, “doubly disadvantaged in the profession by the intersection of race and gender” (49). Only 3.8% of graduate students in philosophy are Latin@, and only “half a dozen” are “established professional philosophers” (169). As Grant Silva writes in his review published in the "APA Newsletter on Hispanic/Latino Issues in Philosophy", “more honest conversations like [those staged in "Reframing the Practice of Philosophy] must take place in order for our field to reinvent itself along more equitable lines, assuming that this is indeed a collective goal” (2012, 8). The unbearable whiteness of academic philosophy, means, as Charles Mills puts it, that transforming the discipline is “going to be a long haul” (65)... (shrink)

The paper compares the way in which Ludwig Wittgenstein and Charles S. Peirce deal with 'facts of life', or the ordinary. Starting from the former's well-known remark on forms of life as 'the given', it shows its proximity to some themes also explored by Peirce. This leads to examine in more detail the Peircean notion of habit and its connection with the everyday, an aspect on which the two philosophers bear interesting similarities. The examination of the only remark Wittgenstein (...) expressed on Peirce, still largely neglected in literature, also highlights relevant differences. The paper concludes on how, differences notwithstanding, both thinkers consider 'facts of life' as the proper terrain of philosophical activity. (shrink)

Recently, hinge epistemologists have applied Wittgenstein’s metaphor of hinges to religious belief. The most prominent proposal in this context is Pritchard’s “quasi-fideism”. This paper examines some historical precursors of the notion of religious hinges, with the aim of shedding more light on it. After outlining the framework of hinge epistemology and its application to religious belief, I briefly examine the views of Thomas Reid and John Henry Newman as acknowledged forerunners of this framework (or cognate views). Next, I turn to (...) two hitherto unacknowledged forerunners, the pragmatists William James and Charles S. Peirce. I then focus on some insights that the pragmatists offer. On this basis, I conclude that religious beliefs are a special class of hinges. As such, while they can be defended through hinge epistemology, they cannot constitute a model through which we can interpret the nature of hinges in general. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:After the Smoke Clears: The Just War Tradition and Post-War JusticeAnna Floerke ScheidAfter the Smoke Clears: The Just War Tradition and Post-War Justice Mark J. Allman and Tobias L. Winright Maryknoll, N.Y.: Orbis Books, 2010. 220 pp. $20.00Beginning with Ezekiel’s imagery of a field filled with dry bones in the aftermath of war, Mark J. Allman and Tobias L. Winright approach the burgeoning question of how best to (...) establish a just peace following violent conflict. As theologians committed to the Christian tradition’s emphasis on restoring peace following warfare, their project develops jus post bellum categories that have thus far been considered more by philosophers, political scientists, and international law scholars than by theologians. The authors see themselves as extending the work of Glen Stassen and other just peacemaking theorists. Where just peacemaking provides theologically rooted criteria for jus ante bellum, Allman and Winright want to root theologically jus post bellum. “We believe that expanding the just war tradition to encompass jus post bellum will actually ‘close the loop’ or make for a more honest just war theory by bringing us back to the practices of just peacemaking” (55–56).The book is presented in two parts. The first part offers an overview of the history of the just war tradition and of the emerging discussion of jus post bellum. Despite its brevity, a key strength of this overview is its comprehensiveness. Allman and Winright illustrate the tradition’s roots in Hellenistic philosophy, its development by patristic and medieval theologians, and finally its adoption in the secular sphere. The authors then uncover nascent elements of jus post bellum throughout the just war tradition. Here they pay particular attention to Immanuel Kant before turning to contemporary philosophers, including perhaps the most well-known jus post bellum theorist, Brian Orend, with whom the authors dialogue extensively in the second part.The second part constitutes the book’s major constructive contribution to the theological ethics of warfare and conflict resolution. The authors posit four “categories” that they argue are “consistent with the Christian just war tradition” and necessary for a just peace following war (85). First, they contend that the just cause, which prompts the war, must be reconsidered jus post bellum. “The logic is simple and clear: the end of a just war must be accomplishing the objectives that served as the grounds for going to war in the first place” (100). Second, the authors explore the need for postconflict reconciliation, arguing [End Page 223] for restorative forms of justice alongside retributive forms. This chapter would benefit from more extensive dialogue with theologians such as John de Gruchy, Robert Schreiter, and Charles Villa-Vicencio, who have devoted themselves to the topics of reconciliation and restorative justice from the Christian perspective. Third, the authors discuss the value of punishment in establishing justice. Their discussion of the symbolic importance of reparations is especially insightful. The authors suggest that “reparations require a reversal of power. Those who once were dominant are now in a submissive/vulnerable position” in relation to those who were once powerless (130). Finally, the authors propose a “restoration phase” following warfare wherein basic security must be established and political reforms enacted to preclude any return to the status quo ante bellum. The victors must ensure the economic recovery of the vanquished; provide for the needs of the war’s most vulnerable victims, such as children; and clean up environmental hazards that resulted from fighting.The book is most impressive in that it conjoins multiple postconflict endeavors (e.g., reconciliation and war crimes tribunals) that are frequently separated or seen as oppositional in other literature. This strength indicates that the book may continue to yield serious contributions to the ethics of conflict resolution, especially as scholars accept the authors’ challenge to “develop and further refine” the categories they propose.Anna Floerke ScheidDuquesne UniversityCopyright © 2012 The Society of Christian Ethics... (shrink)

Oxford Studies in Ancient Philosophy is an annual publication which includes original articles, which may be of substantial length, on a wide range of topics in ancient philosophy, and review articles of major books. This volume presents the published version of the Nellie Wallace Lectures in Ancient Philosophy, delivered at the University of Oxford by Professor Gisela Striker. Together, these lectures make up a connected account of Stoic ethics. The other contributors to this volume are: Thomas C. Brickhouse, G. R. (...) F. Ferrari, Montgomery Furth, Charles Kahn, John Malcolm, Nicholas D. Smith, and Paul A. Vander Waerdt. (shrink)

Oxford Studies in Ancient Philosophy is an annual publication which includes original articles, some of substantial length, on a wide range of topics in ancient philosophy, and review articles of major books. Contributors include Mary Margaret Mackenzie, Aryeh Finkelberg, Charles H. Kahn, Christopher Shields, Paul Woodruff, Christopher Gill, Rosalind Hursthouse, G.E.R Lloyd, Henry Maconi, and David Bostock.

Tradicionalmente, “racionalidade” é o exercício da faculdade superior de conhecimento e ação, “razão”, e a propriedade dos produtos resultantes desse exercício, “razões”. Buscar o significado da “racionalidade” pressupõe perscrutá-la “em ação” – não há como “sair fora” do racional para encontrá-la. O valor de face que apresenta é o lado “direito” de sua tessitura. Mas a condição (auto)reguladora da racionalidade demanda que se lhe busque também o “avesso”, lado nem sempre visível das costuras que dão a feitura do “direito”. Em (...) face da contextualidade da racionalidade “em ação”, cabe examinar essa distinção através de dois “casos exemplares”: a visão aristotélica de racionalidade e a argumentação de Charles Darwin na Origem das espécies. De um lado, encontramos uma outra vertente da Retórica aristotélica, mostrando a interpenetração de demonstrar e persuadir no “avesso” da racionalidade; de outro, encontramos no “avesso” da argumentação científica darwiniana a essencialidade de procedimentos ditos “retóricos”. Cruzam-se as fronteiras. Palavras-chave: Racionalidade, argumentação, retórica, ciência, Aristóteles, Charles Darwin. (shrink)

The article discusses the importance of practice for conducting research on digital culture. It poses questions about whether one should possess technical competences in the field of digital humanities and in what way they can facilitate research attempting to describe the contemporary world. This issue is analysed using the theory of the third culture developed by Charles Percy Snow. The argument also focuses on other researchers representing various strategies for combining practice with theory, such as: Lev Manovich, Alexander R. (...) Galloway, Jan Stasieńko and Mirosław Filiciak. The aim of the article is to describe the emerging, new image of a humanist studying digital culture, whose new competence may be seen as a remedy for the ongoing crisis of the humanities. (shrink)

Im 12. Jahrhundert ging in Byzanz eine bemerkenswerte Blute des Aristotelismus von einem philosophischen Zirkel aus, den die vom politischen Leben ausgeschlossene Kaisertochter Anna Komnene unterhielt. Eustratios von Nikaia und Michael von Ephesos arbeiteten zusammen an einem Kommentar zur Nikomachischen Ethik im Auftrage Annas. Eustratios kommentierte die Bucher I und VI, Michael von Ephesos die Bucher V, IX und X. Ausserdem liegen von Michael mehrere Kommentare zur Naturphilosophie des Aristoteles vor, wahrend wir von Eustratios den hier wiedergegebenen Kommentar zu (...) Buch II der Analytica posteriora besitzen. Die lateinische Ubersetzung des Posteriora-Kommentars (zusammen mit einer kurzen anonymen Erklarung des Werkes) durch den Mediziner Andrea Grazioli leitete eine neue Epoche in der Deutung der aristotelischen Wissenschaftstheorie ein. (shrink)