The BRAHMASUTRA of BADARAYANA represents the fundamental text of exegesis of Vedanta. The intent of Badarayana - the sage that for authority and realization of consciousness has been identified with Vyasa, the Rsi who ordered the texts of the Vedas - is that of providing the right perspective in the interpretation of the most profound and meaningful contents of the Upanisads. This had proven necessary in order to rectify some unilateral aspects propounded by several schools of thought, both orthodox (...) and non-orthodox. The Brahmasutra presents, in their simplicity and incisiveness, the assertions of the Sruti and of the Smrti, showing their concordance in the recognition of the Nirguna Brahman as the ultimate Realty. In his notes, RAPHAEL underlines the fact that Badarayana does not oppose the various philosophical schools, but the Rsi allows us to comprehend that their postulates cannot represent the ultimate Truth as expounded in the Vedas and in the Upanisads. Moreover, at times Raphael focuses on certain aspects of the Advaita Doctrine with references to the Western Tradition, and - making the relevant parallels to the philosophy of Parmenides, Plato, Plotinus, and so on - highlights the unity of the sole universal Tradition at the metaphysical level. (shrink)

We define a quasi-order on Borel functions from a zero-dimensional Polish space into another that both refines the order induced by the Baire hierarchy of functions and generalises the embeddability order on Borel sets. We study the properties of this quasi-order on continuous functions, and we prove that the closed subsets of a zero-dimensional Polish space are well-quasi-ordered by bi-continuous embeddability.

The article addresses the treatment given to the notion of subject in Slavoj Žižek and Robert Kurz. Without aiming at a synthesis between the two radically opposed positions, they are played against one another in order to reveal the unidimensional stances and false steps in the field of the constitution of the struggle for a concrete negation of capitalist society.

In his Elementorum Myologiae Specimen, Steno geometrizes "the new fabric of muscles" and their movement of contraction, so as to refute the main contemporary hypothesis about the functioning of the muscles. This physiological refutation relies on an abstract representation of the muscular fibre as a parallelepiped of flesh transversally linked to the tendons. Those two features have been comprehensively studied. But the method used by Steno, as well as the way he has chosen to present his physiological results, have so (...) far been neglected. Yet, Steno's work follows a true synthetic order, which he conceives as a tool to separate uncertain anatomical "elements" from the certain ones. We will show that the true understanding of this "more geometrico" order is the only way to avoid frequent misconceptions of the scientific aim pursued by Steno, which is neither to give a mathematical explanation of the functioning of the muscles, nor to reduce the muscles to some mathematical shapes. (shrink)

In his Elementorum Myologiae Specimen, Steno geometrizes “the new fabric of muscles” and their movement of contraction, so as to refute the main contemporary hypothesis about the functioning of the muscles. This physiological refutation relies on an abstract representation of the muscular fibre as a parallelepiped of flesh transversally linked to the tendons. Those two features have been comprehensively studied. But the method used by Steno, as well as the way he has chosen to present his physiological results, have so (...) far been neglected. Yet, Steno’s work follows a true synthetic order, which he conceives as a tool to separate uncertain anatomical “elements” from the certain ones. We will show that the true understanding of this “more geometrico” order is the only way to avoid frequent misconceptions of the scientific aim pursued by Steno, which is neither to give a mathematical explanation of the functioning of the muscles, nor to reduce the muscles to some mathematical shapes. (shrink)

How are we to connect the mechanist methodology used by Baglivi in his physiological treatises with the apparently strict empiricism that he promotes in his therapeutic work entitled Practice of Physick, reduc’d to the Ancient Way of Observations? In order to answer this question, we examine the methodological implications of the “history of diseases” that Baglivi promotes by using Bacon’s recommendations in the Novum organum. Then, we compare this result with the place that historians generally gave to Baglivi in (...) the medical context of that time: the place of a dogmatic and “iatromechanist” physician who was far from practical and therapeutic concerns. This confrontation allows us first to apprehend the polemical origin of the so-called “iatromechanism” as a historiographical label, and second, to question the preeminence of the role of observations in the shaping of the classical distinction between “rational” physicians and “empirical” ones. When Early Modern physicians use the dichotomy between “empirical” and “rationalist” in order to discredit what they perceive as oversimplification or dogmatism, there is most often a third group at stake: a group which is depicted as the providential and intelligent solution to sectarianism. For Baglivi, this third group would be an “Empirick rational sect.” The distinction between a medicina prima and a medicina secunda allows us to understand such an apparently paradoxical category. (shrink)

This paper takes part in the ongoing debate on how emotions can be dealt with by argumentation theory. Its main goal is to formulate a relationship between emotion and argumentation which differs from that usually found in most of the literature on the subject. In the “standard” conception, emotions are seen as the objects of appeals which function as adjuvants to argumentation: speakers appeal to pity, fear, shame and the like in order to enhance the cogency of an argument (...) which bears on something else—whether it be the validity of a disputable opinion or the opportunity of a course of action. According to the “alternative” conception which I propose to consider, emotions themselves may be viewed, in some cases, as the very objects of argumentation. This conception lays emphasis on the arguability of emotions. Drawing on insights from current psychological and philosophical theories, it involves a reassessment of the Aristotelian concept of pathos, as well as an in-depth critical discussion of normative and descriptive approaches to emotional appeals. (shrink)

If we consider the field of argumentation studies, we notice that many approaches consider argumentation in a pragmatic manner and define it as a verbal activity oriented towards the realization of a goal . The idea that subtends—in an explicit or implicit way—most of these approaches is that argumentation fundamentally aims to produce an effect upon an addressee, and that this effect consists in a change of attitude with respect to a viewpoint : argumentation theories inevitably confront the issue of (...) persuasion. In this article, I defend, on the contrary, the hypothesis that it is not necessary to have recourse to the notion of persuasion, nor even to speak of an attempt to provoke a change of attitude in the addressee , in order to develop a general definition of argumentation. It seems to me that there are serious reasons to uncouple, insofar as a definition is concerned, argumentation and persuasion. I will look to identify these reasons, to formulate them and to evaluate their strength. In the same vein as recent works by Christian Plantin and Marc Angenot, I will try to contribute to the development of a non - persuasive conception of argumentation. Such a conception bases the definition of argumentation on the pragmatic aims of “justification” and “positioning”, as well as on the articulation of a discourse and a counter-discourse. I argue that such a conception might offer a better empirical adequacy than those that link, insofar as a definition, the argumentative activity and the persuasive aim. (shrink)

Nicolas Steno’s criticism of L’Homme played a major role in the early reception of Cartesianism: from the late 1660s, the Discourse on the Anatomy of the Brain has never ceased being used in order to discredit Descartes’s philosophy. And yet, the anatomical works of Nicolas Steno are themselves informed by Cartesian method. This paradox has led to the depiction of Steno either as a repentant Cartesian or a non-Cartesian mechanist. In this paper, I clarify such problematic labels by studying (...) the different kinds of relationships between anthropology and anatomy that L’Homme may have used to justify. In particular, I show how Descartes’ clock analogy was used to defend two different conceptions of the articulation between anatomical observations and functional hypotheses respectively in La Forge and in Steno. (shrink)

The importance of teleology in the 18 th century has mainly been studied from the point of view of a few specific authors. Leibniz is one of the most convinced advocates of the use of final causes in both physics and metaphysics. Despite its significance for the history of teleology, very few studies were in fact devoted to the influence of the Leibnizian doctrine during the 18 th century. However, Leibniz’s reception allows us not only to understand his own views (...) on teleology in comparison with those that 18 th century thinkers attributed to him, but also to feed the conceptual debate on the legitimate articulation of finality and efficiency in natural philosophy in that period. Consequently, studies on 18 th century physico-theology may help us to clarify the following questions: what is the difference between explanations concerning organic functions and in the architectonic use of the principle of optimum in physics? And how exactly do “the details of physics” illustrate the general harmony of the world? In order to clarify these kinds of questions, the present issue explores how Leibniz’s 18 th century readers integrated in their own philosophical doctrines multiple interpretative possibilities opened up by Leibniz’s texts. (shrink)

In his Elementorum Myologiae Specimen, Steno geometrizes “the new fabric of muscles” and their movement of contraction, so as to refute the main contemporary hypothesis about the functioning of the muscles. This physiological refutation relies on an abstract representation of the muscular fibre as a parallelepiped of flesh transversally linked to the tendons. Those two features have been comprehensively studied. But the method used by Steno, as well as the way he has chosen to present his physiological results, have so (...) far been neglected. Yet, Steno’s work follows a true synthetic order, which he conceives as a tool to separate uncertain anatomical “elements” from the certain ones. We will show that the true understanding of this “more geometrico” order is the only way to avoid frequent misconceptions of the scientific aim pursued by Steno, which is neither to give a mathematical explanation of the functioning of the muscles, nor to reduce the muscles to some mathematical shapes. (shrink)

This chapter examines how the borderline cases pointed out by English naturalists and philosophers in the second half of the seventeenth-century call into doubt the common notion of life as a vegetative power. In the first part of this chapter, I focus on Nehemiah Grew’s notions of life and living beings by comparing his plant anatomy, in which he examines the cases of sponges and corals, with his physico-theology. In the second part, I confront Grew’s views on life to those (...) of John Ray and Ralph Cudworth. My aim is threefold. First, I want to show that there was then no agreement on what a “vital phenomenon” is. Second, I want to emphasize the fact that what we would classify today as physical phenomena, such as gravitation, were then regarded as living phenomena. Third, and accordingly, I would like to challenge the view that the English naturalists and philosophers who then developed a physico-theology simply used empirical vital phenomena in order to refute Descartes’ metaphysics. In my view, there were no such things as “empirical vital phenomena.” Indeed, the very identification and description of the phenomena considered as “vital” was a matter of interpretation, and those different authors did not share the same set of assumptions regarding what kinds of beings are alive. At the very least, they do not share the set of assumptions that define what we regard as “vital.”. (shrink)

In his recent article in Sophia, Benedikt Paul Göcke concluded that ‘as long as we do not have a sound argument entailing the necessity of the world, panentheism is not an attractive alternative to classical theism’ : 75). As the article progresses, Göcke clarifies his view of what panentheism is, essentially identical to Göcke’s view of classical theism in every way, except in the world’s modal relation to God. This concept is vastly different to many of the panentheistic notions that (...) are more commonly held. While it is not initially made transparent—especially with the label Göcke chooses to use—it becomes increasingly clear that Göcke critiques a God concept of his own making. More common variations of panentheism are contrasted with Göcke’s version, in order to provide a broader and more accurate view of the ancient concept, and to demonstrate that Göcke’s view of panentheism is idiosyncratic. It is finally explained that even if Göcke’s view of panentheism were definitive, he has not successfully argued for the relative unattractiveness of the concept, relative to his view of classical theism. (shrink)

Bayne and Carter argue that the mode of consciousness induced by psychedelic drugs does not fit squarely within the traditional account of modes as levels of consciousness, and favor instead a multi-dimensional account according to which modes of consciousness differ along several dimensions—none of which warrants a linear ordering of modes. We discuss the assumption that psychedelic drugs induce a single or paradigmatic mode of consciousness, as well as conceptual issues related to Bayne and Carter’s main argument against the traditional (...) account. Finally, we raise a set of questions about the individuation of dimensions selected to differentiate modes of consciousness that could be addressed in future discussions of the multi-dimensional account. (shrink)

Theistic and analytic philosophers of religion typically privilege classical theism and monotheism by ignoring or underestimating the great threat of polytheism. We develop an argument from infinitely many alternatives, which decisively demonstrates that if a monotheistic or polytheistic god-model obtains, it will almost certainly be polytheistic. Probabilistic calculations are performed in order to illustrate the difficulties faced by the monotheistic proponent. After considering possible objections, such as whether there should be limits placed on how many possible god-models could obtain, (...) we conclude that our argument from infinitely many alternatives is sound, and highly unlikely to be overcome. (shrink)

When a linear order has an order preserving surjection onto each of its suborders, we say that it is strongly surjective. We prove that the set of countable strongly surjective linear orders is a [Formula: see text]-complete set. Using hypotheses beyond ZFC, we prove the existence of uncountable strongly surjective orders.

1. The theory of classes presented in this paper is a simplification of that presented by J. von Neumann in his paper Die Axiomatisierung der Mengenlehre. However, this paper is written so that it can be read independently of von Neumann's. The principal modifications of his system are the following.(1) The idea of ordered pair is defined in terms of the other primitive concepts of the system. (See Axiom 4.3 below.)(2) A much simpler proof of the well-ordering theorem, based on (...) von Neumann's equivalence axiom (Axiom 2.2 below) is given. (More exactly, the theory of ordinal numbers, on which the proof of the well-ordering theorem is based, is simplified—see §8.)(3) Functions are not assumed to be defined for all arguments. In place of “ = A” we have “is undefined.” This makes possible a constructive interpretation of the system. (See §2.)2. We wish first to give a rough picture of the system which we are trying to construct. Suppose that we have the idea “class,” but no material from which to construct classes. Nevertheless, we can construct the class 0 having no elements. And then the class 1 having 0 as its only element. And then the classes {1}, and {0, 1}, etc., using always the previously constructed classes as elements. To extend this method to infinite classes, we must give rules telling what elements are to be included. Since the nature of the rules which we can use is not altogether clear, we try to formalize the whole system; that is, to set up a system of axioms which seems to characterize this system of classes. Now in this set of axioms we find it necessary to use the idea of function (in the “Axiom of Replacement”). (shrink)

We generalize Kada’s definable strengthening of Dilworth’s characterization of the class of quasi-orders admitting an antichain of a given finite cardinality.

This volume collects reflections on the role of philosophy in case studies in the history of science. Case studies have played a prominent role in recent history and philosophy of science. They have been used to illustrate, question, explore, or explicate philosophical points of view. Even if not explicitly so, historical narratives are always guided by philosophical background assumptions. But what happens if different philosophies lead to different narratives of the same historical episodes? Can historical case studies decide between competing (...) philosophical viewpoints? What are the criteria that a case study has to fulfill in order to be philosophically relevant? Bringing together leading practitioners in the fields of history and philosophy of the physical and the life sciences, this volume addresses this methodological problem and proposes ways of rendering explicit philosophical assumptions of historical work. (shrink)

This paper focuses on Kant’s and Schopenhauer’s models of self-consciousness and their specific relation to time. It aims to show that genuine philosophical theories can explain the idiosyncratic relation between ourselves and the world without relying on pure metaphysical speculations or strictly empirical and phenomenally oriented conceptions, as many contemporary proponents of analytic philosophy entail. The first groundbreaking doctrine in this regard is Kant’s transcendental theory of apperception, which unfolds a new theoretical dimension of thinking, grounding the logical unity of (...) thought in the pure, originally synthetic unity of the subject itself. In order to constitute a structural order within the appearing phenomenal world, Kant conceptualizes a theory of self-affection in the second edition of the Critique of pure reason, positing a dynamic relation between the spontaneously acting intellect and the purely receptive inner sense of time as a result of productive transcendental imagination. The problematic relation between self-reliance and empirical consciousness that Kant did not resolve completely led to various subsequent transformations of Kant’s transcendental principles, one of which boasts Schopenhauer as a prominent but rarely considered representative. Schopenhauer’s systematic approach consists in a modified version of Kant’s transcendental idealism, which ties the Kantian subject of logical and transcendental unity to an intuitive corporeal individual that can only conceptualize itself as an original, willing subject. The Schopenhauerian subject unfolds its empirical character in accordance with its own inner impulses and motivations, which manifest themselves in time but can only be interpreted as a phenomenal representation of a higher, metaphysical unity, which Schopenhauer calls the will as a thing in itself. Schopenhauer reaches his final metaphysical conclusion via a problematic analogy, positing another perspective on the corporeal nature of the individual which, by means of abstraction, can be extended to the whole phenomenal world. Therefore, Schopenhauer interprets the underlying character of the subject and the phenomenal world as a whole as a timeless, omnipresent will to live which can be temporally experienced within the nature of our own subjectivity. (shrink)

My beliefs during the first stage of my philosophical career were a mixed brew of ingredients taken from the Greek and Christian traditions. My tastes were conservative and even reactionary. I believed in the reality of substance, material and mental; I held that there are universal and necessary connections in nature which can be known. In short, I was a naive objectivist about things and about structures. I was a realist about values too. I believed that there are such traits (...) in nature as good and bad, right and wrong, beauty and ugliness, independently of my preferences. I was convinced further that goodness was a supreme causal agent; that—to paraphrase the familiar quotation—righteousness is power. I believed in God. With Plato I maintained that causality is not only efficient but final too; that nature exhibits both a mechanical and a moral order. And these two propositions were, to my view, but twin aspects of the one proposition that nature will not deceive my expectations. (shrink)

Kant stresses the presence, in all languages, of first-person formulas. In the Anthropology, § 1, he argues (i) that the use of ‘I’ (or any other linguistic form referring to the speaker) makes the human being “a person”, and (ii) that the use of the first-person pronoun enables the child to “think herself”. In the present paper, I claim that, in order to understand those assertions, first-person linguistic formulas should not be construed as mere expressions of an infra-discursive self-awareness; (...) for Kant after 1781, such formulas actually contribute to making self-awareness possible. (shrink)

Moralists have raised the question as to how punishment may be justified, and their answers to the question generally have been of two sorts: they have appealed to the principle either of retributive justice or to that of beneficial consequences. I will argue that the question itself is illegitimate and that therefore the answers should be dismissed as irrelevant. For punishment is not a separate act or operation calling for justification; rather it is the last act of a play beginning (...) with a command or regulation which includes a threat and ends up with punishment. The demand for justification is legitimate only when addressed to the command; one may properly ask what are the justifying reasons for the imperative, was it a good law, was the command well-advised, and so forth. And the answers will appeal either to principle or to consequences according to one's ethical position. But in no case will retribution be relevant, since that is not how an imperative may be justified at all. Retributive justice has been thought to be relevant because punishment has been regarded as an independent operation. Now, consider a battle of which an incident is the capturing of a hill from the enemy. What one judges is the plan of the whole battle, of which the taking of the hill is an operation entailed by the general plan. The attack on the hill may require heroics, but heroics are not a consideration in estimating the plan. The question of retributive justice is no more relevant to the justification of the imperative than that of heroics to the drawing up of the battle-plan. Thus, my point is that punishment is, so to speak, built in to the command; what we need then is an analysis of commands--or orders as I prefer to call them--of which punishments are logically necessary incidents. (shrink)

ABSTRACTThe aim of this article is twofold: first, to show that, in Plato'sHippias Major,Hippias is the mouthpiece of a materialist ontology; second, to discuss the critique of this ontology. My argument is based on an interpretation ofHippias Major300b4–301e3. I begin by revealing the shortcomings of P. Woodruff's and I. Ludlam's interpretations. Next, I define the concept of materialism as it was understood in ancient Greece in order to outline the specificity of Hippias' materialism. Finally, I argue that the opposition (...) between the two characters of theHippias Majorrepresents in fact an ontological opposition between two conceptions of what a unity is, i.e., Hippias' elementary corporal unities and Socrates' “formal unity.”. (shrink)

In response to and as an elaboration on Robert Frodeman and Adam Briggle’s Socrates Tenured, I wish to recognize the notion of practical philosophers as both public intellectuals and as those who may find refuge in the academy in order to shed the pretense of expertise, on the one hand, and the esoteric engagement with topics irrelevant to the affairs of contemporary culture, on the other.

An important function of scientific diagrams is to identify causal relationships. This commonly relies on contrasts that highlight the effects of specific difference-makers. However, causal contrast diagrams are not an obvious and easy to recognize category because they appear in many guises. In this paper, four case studies are presented to examine how causal contrast diagrams appear in a wide range of scientific reports, from experimental to observational and even purely theoretical studies. It is shown that causal contrasts can be (...) expressed in starkly different formats, including photographs of complexly visualized macromolecules as well as line graphs, bar graphs, or plots of state spaces. Despite surface differences, however, there is a measure of conceptual unity among such diagrams. In empirical studies they generally serve not only to infer and communicate specific causal claims, but also as evidence for them. The key data of some studies is given nowhere except in the diagrams. Many diagrams show multiple causal contrasts in order to demonstrate both that an effect exists and that the effect is specific -- that is, to narrowly circumscribe the phenomenon to be explained. In a large range of scientific reports, causal contrast diagrams reflect the core epistemic claims of the researchers. (shrink)

... abolished in 1869, but which we here learn still forms a deplorable factor in the social life of the poor in England, especially in breaking up homes. ...

In order to better understand the conditions of the twenty-first century Raphael Sassower and Louis Cicotello revisit the twentieth century in Political Blind Spots: Reading the Ideology of Images. Sassower and Cicotello revisit some of the most significant periods in art and politics in the twentieth century paying close attention to the relationship between aesthetics and politics.

Mitochondrial/nuclear transfer (M/NT) to avoid the transmission of serious mitochondrial disease raises complex and challenging ethical, legal and social issues (ELSI). In February 2015, the United Kingdom became the first country in the world to legalize M/NT, making the heated debate surrounding this technology even more relevant. This critical interpretive review identified 95 relevant papers discussing the ELSI of M/NT, including original research articles, government-commissioned reports, editorials, letters to editors and research news. The review presents and synthesizes the arguments present (...) in the literature in relation to the most commonly raised themes: terminology; identity, relationships and parenthood; potential harm; reproductive autonomy; available alternatives; consent; impact on specific interest groups; resources; “slippery slope”; creation, use and destruction of human embryos; and beneficence. The review concludes by identifying those ELSI that are specific to M/NT and by calling for follow-up longitudinal clinical and psychosocial research in order to equip future ELSI debate with empirical evidence. (shrink)

This paper looks at a constellation of three interrelated figures, the hypocrite, the imposter, and the chameleon, all of whom deceive others and at times themselves as they present themselves and are examined by others in different social settings. On closer examination, different facets of their public presentations come to light, some related to their motives, some to the expected goals of their conduct. The conduct of hypocrites overlaps with and resembles imposters insofar as they both suggest a possible nefarious (...) intentionality associated with undeserved outcomes or gains, as compared with chameleons, who seem at most to camouflage themselves in order to become undetected in their environments. The deceptive (and occasionally self-deceptive) character of the conduct of all three figures (whether understood interchangeably or not) remains of interest beyond the circles of social theorists and political pundits at least in the sense that it is condemnable as much as it is condemning, though to different degrees. (shrink)

The social movement literature in Western Europe and North America has oriented much of its theoretical work towards micro-, meso-, and macro-level examinations of its subject of study but has rarely integrated these levels of analysis. This review article broadly documents the leading theoretical perspectives on social movements, while highlighting the contributions made in recent years with regard to the wave of protests across the globe – typified by the Occupy Movement and the ‘Arab Spring’ – and grievances that are (...) relatively novel in qualitative or quantitative form such as austerity, precarity, and a sense of democratic deficiency. While these novel social processes have invigorated the specialized arena of ‘social movement studies’ and generated a resurgence of work on social movements beyond the field, this article argues for the need to interconnect levels of analysis in order to develop a more insightful account of contemporary contentious politics. (shrink)

Metrical scholia to the Agamemnon appear in the manuscripts commonly called F and Tr — also in G , but these are the same as some of those in F and are of interest only at one point . In the lyrical passages these scholia are of two types, which I shall call ‘long’ and ‘short’; Professor Eduard Fraenkel, who prints illustrative examples, has pointed out the distinction . ‘Long’ scholia give a comparatively full description of the metre of the (...) passage to which they refer: they state adequately the number and order of the cola, classified according to the metrical system which Demetrius Triclinius learnt from Hephaestion's work. (shrink)

Assume that water reduces to H2O. If so water is identical to H2O. At the same time, if water reduces to H2O then H2O does not reduce to water–the reduction relation is asymmetric. This generates a puzzle–if water just is H2O it is hard to see how we can account for the asymmetry of the reduction relation. The paper proposes a solution to this puzzle. It is argued that the reduction predicate generates intensional contexts and that in order to (...) account for the asymmetry, we should develop conditions on the meanings of expressions that flank the reduction predicate in true reduction statements. Finally, it is argued that if we adopt this interpretation, we can illuminate the epistemological difference between reduced and reducing item commonly referred to in the literature. (shrink)

Can animals, and especially cattle, be the subject ofmoral concern? Should we care about their well-being?Two competing ethical theories have addressed suchissues so far. A utilitarian theory which, inBentham's wake, extends moral consideration to everysentient being, and a theory of the rights orinterests of animals which follows Feinberg'sconceptions. This includes various positions rangingfrom the most radical (about animal liberation) tomore moderate ones (concerned with the well-being ofanimals). Notwithstanding their diversity, theseconceptions share some common flaws. First, as anextension of primarily anthropocentric (...) theories (aboututility or rights) they still participate in the flawsof the original setting. Second, extending them tonon-human beings raises the problem of the borderwhich is to be drawn between what can be included inthe purview of moral consideration and what is leftoutside. Third, such theories are not able to distinguishbetween an ethics of wildlife and an ethics ofdomestic life, which too often leads to preposterousstatements. We would like to argue (i) that we should distinguishbetween environmental ethics (concerned withpopulations, species, biotic communities) and animalethics (where animals are taken into consideration individually);(ii) that individualist animal ethics are not relevantfor animal rearing; (iii) that animal rearing is a hierarchicalrelationship which rules are to be found in the fiction of a domesticcontract.Hence, we would like to construct a new conception ofthe ethics of the relation between men and the cattlethey breed based on the idea of a domestic contract.Our main assumption is Mary Midgleys's anthropologicalassumption, according to which human communities,since the Neolithic age, have always included variousanimals, so that relations of sociability have alwaysexisted between human beings and animals within thedomestic community (a mixed community). In order tospecify the hierarchical and non-egalitarian, butinclusive reciprocal obligations and relations insidesuch a community, we will elaborate on the notion ofa ``domestic contract'', an implicitly assumedidea traced back to Lucretius and whichwe will follow up to the physiocrats and Adam Smith.We will show that such an idea relies upon theassumption of communication between cattle farmer andanimals, of shared experience and exchanges betweenthe two parties. We will then show how modern factory,or battery animal farming, can be seen as unilaterallybreaking this domestic contract, forsaking ourduties towards domestic animals. (shrink)

This article examines how Jesuit Gabriele Beati taught the subject of sunspots in two textbooks commemorating his teaching of natural philosophy and mathematics at the Collegio Romano. Whereas Beati defended the incorruptibility of the heavens in his natural philosophical course, he argued that sunspots were located on the face of the sun itself and generated and corrupted like terrestrial clouds in his mathematical one. While it may be tempting to attribute these different presentations to censorship practices within the Jesuit (...) class='Hi'>Order, they are best understood as the result of disciplinary distinctions and scholarly practices shared widely by scholars across Europe. (shrink)

Bertolt Brecht’s poem “A Worker’s Speech to a Doctor” is frequently cited as a means to raise awareness among health workers of the health effects of living and working conditions. Less cited is his Call to Arms trilogy of poems, which calls for class-based action to transform the capitalist economic system that sickens and kills so many. In this article, we show how “A Worker’s Speech to a Doctor,” with its plea for empathy for the ill, contrasts with the more (...) activist and often militant tone of the Call to Arms trilogy: “Call to a Sick Communist,” “The Sick Communist’s Answer to the Comrades,” and “Call to the Doctors and Nurses.” We also show that, while “A Worker’s Speech to a Doctor” has been applied in the training of health workers, its accusatorial tone towards health workers’ complicity in the system the poem is critiquing risks alienating such workers. In contrast, the Call to Arms trilogy seeks common ground, inviting these same workers into the broader political and social fight against injustice. While we contend that the description of the sick worker as a “Communist” risks estranging these health workers, our analysis of the Call to Arms poems nevertheless indicates that their use can contribute to moving health workers’ educational discourse beyond a laudable but fleeting elicitation of empathy for the ill towards a structural critique and deeper systemic understanding in order to prompt action by health workers to reform or even replace the capitalist economic system that sickens and kills so many. (shrink)

We have the idea that philosophy is an unemotional way of considering human knowledge and testing its reliable logics. Is it not an essentially impersonal attempt to discover abiding truths and their orderly, more or less necessary, connection? The philosophers we are incited to respect are those whose logic is least susceptible to charges of idiosyncrasy and whose arguments are clean of rhetoric. When Russell remarked ‘the worse the logic, the more interesting the results,’ was he not warning us against (...) looking to him for entertaining theories or pyrotechnic display? Flashiness, we were intended to gather, is not a happy method in philosophy; the brightest are those who are not ashamed to be dull; our passion is best reserved for the dispassionate. Roughly speaking, one gathers, all philosophical objects are colourless. (shrink)

Among philosophers of mind, it is common to assume that at least some mental properties are functional in nature, and that functional properties are second-order properties. In the functionalist literature, the notion of being a second-order property is cashed out in three different ways: (i) in terms of semantic features of characterizations or definitions of properties, (ii) in terms of syntactic features of second-order quantification, and (iii) in terms of a metaphysical criterion, according to which properties are (...) second order if they are properties of first-order properties. It is shown that in the context of functionalism reference to these interpretations is misguided, and it is suggested that the notion of an ordering of properties in this context is best understood as being tied to dependence-relations. (shrink)

The article deals with the Dawson College Massacre, focusing on the story of Kimveer Gill, a 25-year-old man from Laval, Montreal who wished to murder young students in Dawson College. It is argued that the international community should continue working together to devise rules for monitoring specific Internet sites, as human lives are at stake. Preemptive measures could prevent the translation of murderous thoughts into murderous actions. Designated monitoring mechanisms of certain websites that promote violence and seek legitimacy as well (...) as adherents to the actualization of murderous thoughts and hateful messages have a potential of preventing such unfortunate events. Our intention is to draw the attention of the multifaceted international community to the shared interest and need in developing monitoring schemes for certain websites, in order to prevent hideous crimes. (shrink)

Criticizing Gallagher’s view on direct perception, I develop a basic model of social perception. According to the Cartesians another person’s intentions are not directly accessible to an observer. According to the cognitivist Cartesians conscious processes are necessary for social understanding. According to the Anti-Cartesians social perception is direct. Since both of these latter approaches face serious problems, I will argue in favor of an alternative: anti-cognitivist Cartesianism. Distinguishing between an active- and a passive part of the perceptual system we can (...) describe the situation as follows: Some functionally individuated parts of our nervous system generate percepts that correspond to the properties that causally trigger the system, whilst others form percepts of properties that do not causally trigger the system. The model is basic in that it merely helps clarifying some of the fundamental concepts we need in order to describe empirical findings. (shrink)

During the summer of 1999 and in April 2002 Iwent to the Netherlands in order to meet someof the leading authorities on the euthanasiapolicy. They were asked multiple questions.This study reports the main findings to thequestion: should doctors suggest euthanasia totheir patients? Some interviewees did notobserve any significant ethical concernsinvolved in suggesting euthanasia. For variousreasons they thought physicians should offereuthanasia as an option. Two intervieweesasserted that doctors don''t propose euthanasiato their patients. Five interviewees objectedto physician''s initiative.

Causal selection is the cognitive process through which one or more elements in a complex causal structure are singled out as actual causes of a certain effect. In this paper, we report on an experiment in which we investigated the role of moral and temporal factors in causal selection. Our results are as follows. First, when presented with a temporal chain in which two human agents perform the same action one after the other, subjects tend to judge the later agent (...) to be the actual cause. Second, the impact of temporal location on causal selection is almost canceled out if the later agent did not violate a norm while the former did. We argue that this is due to the impact that judgments of norm violation have on causal selection—even if the violated norm has nothing to do with the obtaining effect. Third, moral judgments about the effect influence causal selection even in the case in which agents could not have foreseen the effect and did not intend to bring it about. We discuss our findings in connection to recent theories of the role of moral judgment in causal reasoning, on the one hand, and to probabilistic models of temporal location, on the other. (shrink)

It is common to note that social environment and cultural formation shape mental disorders. The details of this claim are, however, not well understood. The paper takes a look at the claim that culture has an impact on psychiatry from the perspective of metaphysics and the philosophy of science. Its aim is to offer, in a general fashion, partial explications of some significant versions of the thesis that culture and social environment shape mental disorders and to highlight some of the (...) consequences social constructionism about psychiatry has for psychiatric explanation. In particular, it will be argued that the alleged dependence of facts about particular mental disorders and about the second order property of being a mental disorder on social facts amounts to a robust form of constructivism, whereas the view that clinician–patient interaction is influenced by cultural facts is perfectly compatible with an anti-constructivist stance. (shrink)

In order to do justice to the intuition that medical treatments as such do not form proper instances of bio-enhancement, as the notion is employed in the ethical debate, we should construe bio-enhancements as interventions, which do not aim at states that, other things being equal, ought to obtain. In the light of this clarification, we come to see that cases of moral enhancement are not covered by the notion of bio-enhancement, properly construed.

The aim is to review the decisions of the Central Elections Committee and of the Supreme Court regarding disqualification of lists in Israel. Two major questions are addressed: When should tolerance have its limits?; and, What constraints on liberty should be introduced in order to safeguard democracy? The judicial analysis focuses attention on the issue of whether the justices acted in accordance with the law. Consideration is given to the written law and to existing normative considerations which allow justices (...) an exegetic latitude. It is argued that theNeiman decision of 1984 was flawed, that the Court was erroneous in ignoring the licensing effect of its decision, and that democracy does not have to allow a violent list propounding the destruction of democracy to act in order to fulfil its aim. It is neither morally obligatory, nor morally coherent, to expect democracy to place the means for its own destruction in the hands of those who either wish to bring about the physical annihilation of the state, or to undermine democracy. These two cases are the only cases in which democracy has to introduce self-defensive measures and to deny representation in parliament to violent lists that convey such ideas, and that act to realize them. (shrink)

In the late 1990s, the Internet seemed a perfect medium for business: a facilitator of unlimited economical propositions to people without any regulatory limitations. Cases such as that of Yahoo! mark the beginning of the end of that illusion. They demonstrate that Internet service providers (ISPs) have to respect domestic state legislation in order to avoid legal risks. Yahoo! was wrong to ignore French national laws and the plea to remove Nazi memorabilia from its auction site. Its legal struggle (...) proved futile and may have harmed its business. This essay argues for the adoption of standards of corporate social responsibility (CSR). CSR considerations may trump some forms of antisocial, highly offensive expression. (shrink)

Neurosurgery for psychiatric disorders, also sometimes referred to as psychosurgery, is rapidly evolving, with new techniques and indications being investigated actively. Many within the field have suggested that some form of guidelines or regulations are needed to help ensure that a promising field develops safely. Multiple countries have enacted specific laws regulating NPD. This article reviews NPD-specific laws drawn from North and South America, Asia and Europe, in order to identify the typical form and contents of these laws and (...) to set the groundwork for the design of an optimal regulation for the field. Key challenges for this design that are revealed by the review are how to define the scope of the law, what types of regulations are required, and how to approach international harmonization given the potential migration of researchers and patients. (shrink)

Metabolism is a set of chemical reactions, used by living organisms to process chemical compounds in order to take energy and eliminate toxic compounds, for example. Its processes are referred as metabolic pathways. Understanding metabolism is imperative to biology, toxicology and medicine, but the number and complexity of metabolic pathways makes this a difficult task. In our paper, we investigate the use of causal Bayesian networks to model the pathways of yeast saccharomyces cerevisiae metabolism: such a network can be (...) used to draw predictions about the levels of metabolites and enzymes in a particular specimen. We propose a two-stage methodology for causal networks, as follows. First construct a causal network from the network of metabolic pathways. The viability of this causal network depends on the validity of the causal Markov condition. If this condition fails, however, the principle of the common cause motivates the addition of a new causal arrow or a new `hidden' common cause to the network (stage 2 of the model formation process). Algorithms for adding arrows or hidden nodes have been developed separately in a number of papers, and in this paper we combine them, showing how the resulting procedure can be applied to the metabolic pathway problem. Our general approach was tested on neural cell morphology data and demonstrated noticeable improvements in both prediction and network accuracy. (shrink)