The effects in a quantum-mechanical system form a partial algebra and a partially ordered set which is the prototypical example of the effect algebras discussed in this paper. The relationships among effect algebras and such structures as orthoalgebras and orthomodular posets are investigated, as are morphisms and group- valued measures (or charges) on effect algebras. It is proved that there is a universal group for every effect algebra, as well as a universal vector space over an arbitrary field.

A comprehensive formal system is developed that amalgamates the operational and the realistic approaches to quantum mechanics. In this formalism, for example, a sharp distinction is made between events, operational propositions, and the properties of physical systems.

Piron's axioms for a realistically interpreted quantum mechanics are analyzed in detail within the context of a formal mathematical structure expressed in the conventional set-theoretic idiom of mathematics. As a result, some of the serious misconceptions that have encouraged recent criticisms of Piron's axioms are exposed.

We review the fact that an MV-algebra is the same thing as a lattice-ordered effect algebra in which disjoint elements are orthogonal. An HMV-algebra is an MV-effect algebra that is also a Heyting algebra and in which the Heyting center and the effect-algebra center coincide. We show that every effect algebra with the generalized comparability property is an HMV-algebra. We prove that, for an MV-effect algebra E, the following conditions are mutually equivalent: (i) E is HMV, (ii) E has a (...) center valued pseudocomplementation, (iii) E admits a central cover mapping γ such that, for all p, q∈E, p∧q=0⇒γ(p)∧q=0. (shrink)

An effect algebra is a partial algebraic structure, originally formulated as an algebraic base for unsharp quantum measurements. In this article we present an approach to the study of lattice effect algebras (LEAs) that emphasizes their structure as algebraic models for the semantics of (possibly) non-standard symbolic logics. This is accomplished by focusing on the interplay among conjunction, implication, and negation connectives on LEAs, where the conjunction and implication connectives are related by a residuation law. Special cases of LEAs are (...) MV-algebras and orthomodular lattices. The main result of the paper is a characterization of LEAs in terms of so-called Sasaki algebras. Also, we compare and contrast LEAs, Hájek's BL-algebras, and the basic algebras of Chajda, Halaš, and Kühr. (shrink)

This selection of D. H. Mellor's work demonstrates the wide ranging originality of his work. It gathers together sixteen major papers on related topics. Together they form a complete modern metaphysics. The first five papers are on aspects of the mind: on our 'selves', their supposed subjectivity and how we refer to them, on the nature of conscious belief and on computational and physicalist theories of the mind. The next five papers deal with dispositions, natural kinds, laws of nature and (...) how they involve natural necessity, universals and objective chances, and the relation between properties and predicates. Then follow three papers about the relations between time, change and causation, the nature of individual causes and effects and of the causal relation between them, and how causation depends on chance. The last three papers discuss the relation between chance and degrees of belief, give a solution to the problem of induction, and argue for an objective interpretation of decision theory. (shrink)

We discuss saturating ultrafilters on N, relating them to other types of nonprincipal ultrafilter. (a) There is an (ω,c)-saturating ultrafilter on $\mathbf{N} \operatorname{iff} 2^\lambda \leq \mathfrak{c}$ for every $\lambda and there is no cover of R by fewer than c nowhere dense sets. (b) Assume Martin's axiom. Then, for any cardinal κ, a nonprincipal ultrafilter on N is (ω,κ)-saturating iff it is almost κ-good. In particular, (i) p(κ)-point ultrafilters are (ω,κ)-saturating, and (ii) the set of (ω,κ)-saturating ultrafilters is invariant under (...) homeomorphisms of $\beta\mathbf{N\backslash N}$ . (c) It is relatively consistent with ZFC to suppose that there is a Ramsey p(c)-point ultrafilter which is not (ω,c)-saturating. (shrink)

A humanidade tem sido tomada por angústias tão sutis que, aos poucos, vai se dissolvendo – física e psicologicamente – como se estivesse sendo consumida de dentro para fora. Neste sentido a saída – ainda que imediata e provisória – é propor um jogo de Xadrez com a morte. Não à toa Ingmar Bergman escolhe o Xadrez como a forma da sua personagem desafiar “alguém” tão poderoso. O jogo é um chamamento à razão, à luz capaz de organizar as ideias (...) e dar um rumo à vida. (shrink)

In locating friendly fire in contemporary philosophy of religion, D.Z. Phillips shows that more harm can be done to religion by its philosophical defenders than by its philosophical despisers. Friendly fire is the result of an uncritical acceptance of empiricism, and Phillips argues that we need to examine critically the claims that individual consciousness is the necessary starting point from which we have to argue: for the existence of an external world and the reality of God; that God is a (...) person without a body, a pure consciousness; and that to assent to a religious belief is essentially to assign a truth value to a proposition independent of any confessional context. When these products of friendly fire are avoided, we arrive at a new understanding of belief, trust and the soul, and refuse to say more or less than we know about the realities of human life in the service of religious apologetics. (shrink)

“Não existe ninguém que não esteja mais próximo da morte depois de um ano que antes dele, amanhã mais do que hoje, hoje mais do que ontem, pouco depois mais do que agora e agora pouco mais do que antes”. Neste trecho do livro “Cidade de Deus”, um dos mais importantes filósofos da Idade Média – Santo Agostinho (354-430) – enfatiza uma velha constatação da humanidade, mas que a angustia em qualquer época.

Push: Software Design and the Cultural Politics of Music Production shows how changes in the design of music software in the first decades of the twenty-first century shaped the production techniques and performance practices of artists working across media, from hip-hop and electronic dance music to video games and mobile apps. Emerging alongside developments in digital music distribution such as peer-to-peer file sharing and the MP3 format, digital audio workstations like FL Studio and Ableton Live introduced design affordances that encouraged (...) rapid music creation workflows through flashy, "user-friendly" interfaces. Meanwhile, software such as Avid's Pro Tools attempted to protect its status as the "industry standard," "professional" DAW of choice by incorporating design elements from pre-digital music technologies. Other software, like Cycling 74's Max, asserted its alterity to "commercial" DAWs by presenting users with nothing but a blank screen. These are more than just aesthetic design choices. Push examines the social, cultural, and political values designed into music software, and how those values become embodied by musical communities through production and performance. It reveals ties between the maximalist design of FL Studio, skeuomorphic design in Pro Tools, and gender inequity in the music products industry. It connects the computational thinking required by Max, as well as iZotope's innovations in artificial intelligence, with the cultural politics of Silicon Valley's "design thinking." Finally, it thinks through what happens when software becomes hardware, and users externalize their screens through the use of MIDI controllers, mobile media, and video game controllers. Amidst the perpetual upgrade culture of music technology, Push provides a model for understanding software as a microcosm for the increasing convergence of globalization, neoliberal capitalism, and techno-utopianism that has come to define our digital lives. (shrink)

This book explores the work of activists in the Americas who are documenting feminicide, arguing that feminist activists at the margins have much to teach mainstream data scientists about data ethics: how to work with data ethically amidst extreme and durable structural inequalities.

The purpose of this paper is to establish ethical guidelines for the use of paradoxical interventions in psychotherapy. These are defined as interventions which are counterintuitive, coercive, and which require non-observance by the client. Arguments are developed to show that such interventions are associated with a psychology that understands individuals solely in terms of their relationship: a 'strong interactionist' position. Ethical principles consistent with such a position are considered, and from these it is derived that: paradox is an ethical technique (...) with resistive patients; it requires consent; its content should be consistent with general ethical principles, especially those of beneficence and non-maleficence; non-paradoxical techniques should be preferred when possible; and it should not be used as an assessment procedure. It is concluded that research is needed to explore the effect of such ethical guidelines of effectiveness, though preliminary impressions are encouraging. (shrink)

The disagreement over whether Aristotle recognized rights in some form unavoidably involves disagreement over what rights are, and the theory of rights itself is still highly contested. There is no consensus concerning how " right'? is to be defined, how rights are to be theoretically grounded, or how rights theory is to be applied in particular circumstances. This is not, however, a good reason to dismiss the issue of whether there are rights in Aristotle: for Aristotle, like modern rights theorists, (...) is concerned about the moral and legal status of the individual within the community, and he expresses this in terms of claims of justice. The issue is worthy of study not only because it can lead to a deeper understanding of Aristotle's conceptions of justice and the common good, but also because it may shed valuable light on the theoretical foundations of human rights, since he offers a theory of political justice which is based on a metaphysical theory of human nature. (shrink)

Introduction Dorothea Frede and Brad Inwood 1. The Stoics on the origin of language and the foundations of etymology James Allen 2. Stoic linguistics, Plato's Cratylus, and Augustine's De dialectica A. A. Long 3. Epicurus and his predecessors on the origin of language Alexander Verlinsky 4. Lucretius on what language is not Catherine Atherton 5. Communicating cynicism: Diogenes' gangsta rap Ineke Sluiter 6. Common sense: concepts, definition and meaning in and out of the Stoa Charles Brittain 7. Varro's anti-analogist David (...) Blank 8. The Stoics on fallacies of equivocation Susanne Bobzien 9. What is a disjunction? Jonathan Barnes 10. Theories of language in the Hellenistic age and in the twelfth and thirteenth centuries Sten Ebbesen. (shrink)

The world is disenchanted. Rationalization, intellectualization, and scientism rule the day. We used to see the world as a magical place, but now it's just a material space. How did we get here? The shift comes in part from the rise of a certain kind of secularism, one that reduces human experiences to whatever is explainable through observation. Love? It's just a biological drive. Joy, a rush of adrenaline. Beauty, an influx of dopamine. If you can't test it, it isn't (...) true; or so the thinking goes. The Romantic Life draws upon eighteenth- and nineteenth-century Romanticism to provide five strategies to re-enchant the world, five ways to imbue the world with meaning, truth, and beauty. According to the Romantics, far from being useless, encounters with impractical things like the imagination, nature, symbolism, sincerity, and the sublime give our lives a richness and depth that cannot be attained on a purely material account of the world. By learning from their example, we can come to see into the life of things, as William Wordsworth called it. We can be re-enchanted" -- taken from back cover. (shrink)

Many contemporary philosophers assume that, before one can discuss prayer, the question of whether there is a God or not must be settled. In this title, first published in 1965, D. Z. Phillips argues that to understand prayer is to understand what is meant by the reality of God. Beginning by placing the problem of prayer within a philosophical context, Phillips goes on to discuss such topics as prayer and the concept of talking, prayer and dependence, superstition and the concept (...) of community. This is a fascinating reissue that will be of particular value to students with an interest in the philosophy of religion, prayer and religious studies more generally. (shrink)

John Finnis's powerfully and deservedly influential modern classic, Natural Law and Natural Rights, expounds a theory of law and morality that is based on a picture of “persons” using practical reason to pursue certain “basic goods.” While devoting much attention to practical reason and to the goods, however, Finnis says little about the nature of personhood. This relative inattention to what “persons” are creates a risk—one that Finnis himself notices—of assuming or importing an inadequate anthropology. This essay suggests that the (...) “new natural law” developed by Finnis suffers in places from the inadvertent adoption of a flawed anthropology—an anthropology under the thrall of modern individualistic commitments. To explain this suspicion, this article discusses three difficulties in his natural law theory: difficulties in accounting for the basic good of friendship, for obligations we owe to others, and for legal authority. These difficulties may seem disconnected, but this article suggests that they may all reflect an inadequate anthropology—one that Finnis does not exactly embrace but that is pervasive today and that in places may affect his theorizing. (shrink)

D. N. MacCormick; XI*—The Obligation of Reparation, Proceedings of the Aristotelian Society, Volume 78, Issue 1, 1 June 1978, Pages 175–194, https://doi.org/10.

Pour un arbitrage entre la théorie cognitive de l’esprit et la phénoménologie de l’intersubjectivité la technologie simule une situation de croisement perceptif dans un espace virtuel, où la reconnaissance par un agent de la présence d’un autre repose uniquement sur l’interaction comportementale. À la justification de Merleau-Ponty et Varela quant au caractère non représentationnel ni inférentiel de la reconnaissance d’autrui, en dissociant celle-ci d’avec une détermination spatiale, on ajoutera un analogon technologique de l’expérience du « visage » comme halo de (...) présence non objectivable, d’après Levinas. (shrink)

It is not certain when or by whomandwere first technically distinguished asgenusandspecies. The distinction does not appear in Plato's extant writings, whereas Aristotle seems to take it for granted in theTopics, which is usually regarded as among his earliest treatises. In his dialogues Plato seems able to useinterchangeably to denote any group or division in a diairesis, including the group that is to be divided.

The work of Michèle Le Dœuff creatively disrupts established notions of what philosophy might be. Far from being a discipline about the leader and the disciple, a hierarchy of knowledge and paternalism, Le Dœuff proposes a philosophy of dialogue and friendship. The conversations in this book explore how this philosophy can be enacted and explored, and show how openness and generosity can be the starting point of truly rigorous thinking. Introduced and curated by the late philosopher, Pamela Sue Anderson, In (...) Dialogue with Michèle Le Dœuff explores themes like contemporary feminism, joy in philosophy, memory, the significance of friendship to thinking and a key Le Dœuffian concept, the imaginary. Le Dœuff's interlocutors, including Penelope Deutscher, Elizabeth Fallaize and Meenda Dhanda, are some of the most significant thinkers in the fields of feminism and continental thought and provide insights and ways into considering philosophy as a profoundly dialogical exercise. (shrink)