The discovery of dietetics -- Philosophy of the nature of man -- Therapy of body and soul -- The philosophical legacy of On regimen.

Hynek Bartos does the field of ancient philosophy a great service by detailing the influence of early Greek thinkers (such as Heraclitus, Empedocles, Anaxagoras, Democritus, and Diogenes of Apollonia) on the Hippocratic work On Regimen, and by demonstrating that work’s innovative engagement with contemporary scientific and philosophical concepts as well as its direct influence on Plato and Aristotle. His study usefully counteracts the lamentable tendency among ancient philosophers to ignore or downplay the influence of medical literature on philosophy (...) in general, and to heap scorn on this text in particular, which Kirk, Raven, and Schofield considered ‘an eclectic and very superficial quasi- philosophical treatise’ and Barnes famously called ‘a silly farrago of ill-digested Presocratic opinions’. (shrink)

: The article provides an introduction to an autograph draft of a letter on dietetics Kant wrote to the physician Christoph Wilhelm Hufeland and uses it as a springboard for the critical discussion of Kant’s dietetics as well as its systematic place in his philosophy. The final draft of Kant’s letter to Hufeland became the third part of The Conflict of the Faculties. The article argues that Kant assigns dietetics, understood as the regulation of the traditional (...) nonnaturals, to philosophy and not to medicine; that he regards moral health as the basis for physical health; and that his view of the systematic place of dietetics in his philosophy is inconsistent. (shrink)

This essay addresses Paul Thompson’s claim (made in two pieces separated by 20 years) that “you are not what you eat”; that is, that dietetics is not an ethical matter. I issue a series of challenges to Thompson’s position, all of which have a common underpinning, namely that his critiques of dietetics sound more like the sort I’d expect from an analytic philosopher than from a pragmatist. They are rooted not only in a tightly drawn (if widely philosophically (...) accepted) definition of ethics, but also in a very tightly drawn definition of diet, a definition that doesn’t take much account of context. That the stream from producer to consumer is continuous argues for not forgetting that eating is one link in a chain of activities—a link that literally cannot exist without those that come before it. Resting on this common underpinning are three specific complaints. The first two address what I take to be his implicit definitions of eating and of personhood, challenging his claims that it is possible in principle to separate self-regarding from other-regarding claims, and that purely self-regarding claims are not ethically relevant. The third pushes back on the matter of whether ethics must concern itself all and only with actions that have an impact on others. (shrink)

The present paper intends to study Avicenna’s and Nietzsche’s approaches to the relationship between philosophy and medicine by examining their understanding of the multiple analogous meanings of “sickness” and “health” with regard to human existence. Avicenna considers philosophy itself as a form of “medicine” insofar as it can cure the soul from the sceptical doubt concerning the possibility of knowing the truth and thus create a perfect harmony between body, soul, and spirit. But in a second step, he (...) claims that earthly life itself is an “illness” that keeps us from the perfect contemplation of God as supreme intelligible object and, therefore, has to be “cured” by death. Nietzsche shares with Avicenna not only the particular interest in dietetics but also the conviction that philosophy has a deeply therapeutic dimension. However, he replaces the vertical movement of metaphysical ascension towards absolute, divine truth with the horizontal journey of philosophical transformation that allows each human being to find their own inalienable concept of “sickness” and “health” and in doing so, become their own healer. (shrink)

The introduction to the Dossier on mental disorder in the work of Kant considers the relationship between philosophy and medicine. Its brief suggestions are linked to only one form of pathology: hypochondria, on the one hand; and a highly particular aspect of mental disorder: its relationship with criminal accountability or, if we wish, the legitimacy of punishment, on the other hand.

Nietzsche and Medicine. Especially in times of a pandemic, dealing with terms such as health, illness, healing and medicine is of particular interest. Three recently published books are devoted to the problem of medicine in Nietzsche’s work. In addition to impulses for contemporary medical-ethical debates, this review articles discusses Nietzsche’s relationship to the ancient philosophy of medical self-care, the concepts of suffering, illness and health as well as the influence of the contemporary natural sciences on Nietzsche’s understanding of medicine. (...) Nietzsche’s view of medicine has already been the subject of several other recent publications: in addition to the publications that deal directly with Nietzsche’s understanding of medicine, I will also discuss those focused on the effect of Nietzsche’s scientific reading on his work as well as publications on the topics of illness and health and on the role of ancient dietetics, therapeutics and self-care within Nietzsche’s thinking. (shrink)

Therapeutic translations of the microbiome-gut-brain (MGB) axis are reconstructing the educational subject in a manner amenable to Foucauldian analysis. Yet, at the same time, under the sway of MGB research social scientists are taking a biosocial turn that threatens the integrity of Foucault’s historicizing philosophical project. Meeting that challenge head-on, this article argues that the MGB axis augments the neurobiological constitution of the educational subject by means of a dietetic mode of subjectivation. Absent a pedagogical element, there is a hollowness (...) to critical academics’ claims that holobiontic self-conceptions springing from the axis can elicit a resistant subjectivity. Though wild pedagogies might inform a resistant tactics of the self, contemporary self-technologies are – as Foucault has taught us – a pale shadow of the ancient Greek conception of dietetics as an holistic, embodied and ensouled practice. At the intersection between the disciplinary apparatuses of criminology and education, therefore, the MGB-driven biosocial turn unambiguously reinforces the social control function of schooling. (shrink)

In this paper, I intend to analyze Baumgarten’s position about the dietetic care of the body in its relation to nascent aesthetics, with special regard to the problem of physical exercise. On the one hand, I will show that physical exercise can acquire aesthetic value with the example of the somatic fine arts. On the other hand, I will demonstrate that dietetics is also seminal for the emergence of every act of beautiful thinking. Eventually, I will bring to the (...) fore the dietetic potential of beauty itself. In this way, it will be possible to better appraise the constitutive link between health and beauty in the founding of aesthetics as an independent branch of philosophy. (shrink)

I will apply dietetic measures for the benefit of the sick according to my ability and judgment. I will keep them from harm and injustice. The Hippocratic Oath formulates the ethical principle of medical beneficence and its negative formulation non-maleficence. It relates medical ethics to the traditional end of medicine, that is, to heal, or to make whole. First and foremost, the duty of the physician is to heal, and if this is not possible at least not to harm. This (...) ethical principle helped to establish the necessary trust between physician and patient in the pre-modern era when most of medicine was nothing more than a set of placebos (Shapiro 1960). Beginning in the seventeenth-century, Western .. (shrink)

Corporeality, Medical Technologies and Contemporary Culture engages the confusions and contradictions in current attitudes to, and practices of, the body. On the one hand, the body is where we turn for the certainties of nature; yet, on the other, it is the locus of a desire for permanent transformation and for constant reinvention. The body is at the same time worshipped and despised: so that now it has come to constitute not just an object of desire, but an object of (...) design. Addressing practices of corporeal ascesis- such as bodybuilding and dietetics - medical technologies - such as plastic surgery, prosthetics, and pharmacological interventions - and radical anatomical modifications- such as voluntary amputations, Francisco Ortega analyses how the body has become a screen for the projection of our ideas and imaginings about ourselves; and has also been turned into an object of suspicion, fear, anxiety, insecurity and discomfort. From the disembodied ideal of the digital purity of models - in which every little piece of fat is digitally eliminated - through the disembodiment implicit in social constructivist rejections of materiality, to the various projects of virtual reality, artificial intelligence, and posthumanism, Corporeality, Medical Technologies and Contemporary Culture documents the ambiguous legacy of a western theoretical tradition that has always despised the body. (shrink)

This fascinating volume draws on the work of Gilles Deleuze to examine how we relate to the edible. Rick Dolphijn traveled to the disparate cities of Hangzhou, Boston, Bangalore, and Lyon and conducted over one hundred interviews with the cities' residents. He then used the philosophical concepts of Deleuze to analyze his travel experiences and investigate the role of food in human culture and society. His work shows how the micropolitics of food reveal fascinating insights into cultural concepts such as (...) the self, the state, dietetics, and capitalism. _Foodscapes_ ultimately offers an unusual and intriguing perspective on food's complex role in our daily lives. (shrink)

In both ancient tradition and modern research Pythagoreanism has been understood as a religious sect or as a philosophical and scientific community. Numerous attempts have been made to reconcile these pictures as well as to analyze them separately. The most recent scholarship compartmentalizes different facets of Pythagorean knowledge, but this offers no context for exploring their origins, development, and interdependence. This collection aims to reverse this trend, addressing connections between the different fields of Pythagorean knowledge, such as eschatology, metempsychosis, metaphysics, (...) epistemology, arithmology and numerology, music, dietetics and medicine as well as politics. In particular, the contributions discuss how the Pythagorean way of life related to more doctrinal aspects of knowledge, such as Pythagorean religion and science. The volume explores the effects of this interdependence between different kinds of knowledge both within the Pythagorean corpus and in its later reception. Chapters cover historical periods from the Archaic Period (6th century BC) to Neoplatonism, Early Christianity, the European and Arabic Middle Ages, and the Renaissance through to the Early Modern Period (17th century AD). (shrink)

The most constructive response to the crisis in moral theory has been the revival of virtue ethics, which has the advantages of being personal, contextual, and, as will be argued, normative as well. It is also proposed that the best way to refound virtue ethics is to return to the Greek concept of technē tou biou, literally "craft of life." The ancients did not distinguish between craft and fine art, and the meaning of technē, even in its Latin form, ars, (...) still retains the meaning of skillful crafting and discipline. In Greco-Roman culture, techniques were very specific, covering dietetics, economics, and erotics. In ancient China, moral cultivation was intimately connected to the arts, from archery to poetry, music, and dance, such that virtually every activity would have both moral and aesthetic meaning. Using R. D. Collingwood's distinction between craft and fine art, it is proposed that the latter, particularly the performing arts of music and dance, can serve as a model for virtue ethics in our times. (shrink)

The most constructive response to the crisis in moral theory has been the revival of virtue ethics, which has the advantages of being personal, contextual, and, as will be argued, normative as well. It is also proposed that the best way to refound virtue ethics is to return to the Greek concept of technē tou biou, literally "craft of life." The ancients did not distinguish between craft and fine art, and the meaning of technē, even in its Latin form, ars, (...) still retains the meaning of skillful crafting and discipline. In Greco-Roman culture, techniques were very specific, covering dietetics, economics, and erotics. In ancient China, moral cultivation was intimately connected to the arts, from archery to poetry, music, and dance, such that virtually every activity would have both moral and aesthetic meaning. Using R. D. Collingwood's distinction between craft and fine art, it is proposed that the latter, particularly the performing arts of music and dance, can serve as a model for virtue ethics in our times. (shrink)

This study aims to clarify the role played by higher order dispositions in the context of the explanatory method in Regimen I and of the approach to dietetics in Regimen as a whole. My main claim is that there are two concomitant directions involved in the inquiry carried out in Chaps 25–36 of Regimen I: there is an inferential and revelatory move from premises about complex dispositions to the ‘invisible’, that is, to the particular composition of one's body ; (...) and there is a causal-explanatory move, based on such inferences, from the powers of elemental varieties and of their combinations to the resulting higher level dispositions. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Adolph Meyer’s Psychobiology in Historical Context, and Its Relationship to George Engel’s Biopsychosocial ModelEdwin R. Wallace IV (bio)Keywordspsychobiology, integrative models of psychiatry, biopsychosocial modelBefore addressing the importance of Adolf Meyer and the question of his impact on the biopsychosocial model of the psychoanalytical internist George Engel, let us tersely sketch the history of functionalism in medicine/psychiatry, and of the nineteenth/early twentieth century’s progressive abandonment of it in favor of (...) basic science reductive models of “disease,” not illness.FunctionalismWhereas Hippocratic physicians diagnosed diatheses in terms of humoral excesses or deficiencies, their primary emphasis was on the ill person. They began with careful histories of the patient’s complaints and his or her daily life course, customary activities, typical foods and beverages imbibed, and the exacerbation or relief of symptoms associated with any or all of these. They also asked questions about his physical and social environment. They carefully looked for any clinically pertinent signs, and might physically examine the patient or his excretions. When they arrived at a diagnosis (say, an excess of yellow or black bile, or of blood or phlegm), they would educate the patient about it and discuss possible approaches. Although leeching, emetics, or purgatives might be prescribed, “dietetics” was the core of the treatment. Much more than recommendations about dietary intake, this involved conversations about “lifestyle” management in general: exercise, fresh air, habit changes, and perhaps bathing in mineral waters or spas. If the patient were “melancholic” (which then included what we would now consider a variety of psychiatric disorders), he or she might be prescribed daily swimming and other forms of vigorous exercise, conversations with a philosopher, [End Page 347] attendance at theatrical comedies, or even referral to an Asklepian temple for “incubation sleep” and priestly dream interpretation. Often doctors worked closely with physical trainers, to whom they sent their patients. In short, their orientation was holistic (“mind”/”body” integration), directed first and foremost toward an individual ill person.In the second century, C.E. Galen, despite his humoral and anatomical pathologies, was similarly holistic or functionalist. He resorted to a variety of physical examinational methods while also attending to the patient’s mental/emotional status. He described one case where he was attending a woman for syncopal episodes. His examinations of her included his customary attention to the pulse. During one evening session, a servant entered and happened to mention that he had just seen the handsome Pylades dancing. Suddenly her pulse became irregular and she fainted straight away. This led Galen to consider love sickness, and perhaps not humoral or organ pathology. He tested his hypothesis during subsequent visits. Whenever another dancer or actor was mentioned, her pulse remained regular and her sensorium alert, but when Pylades was mentioned the irregular pulse and fainting recurred. Because she was married, Galen realized her insoluble conflict, and treated her accordingly.From the fall of Rome until the rise of University Medicine in the later Middle Ages, medical lore and doctoring was in monastic hands—each monastery had its clerical medic, who might also attend outsiders. They were attuned to the traditional triad of major mental disorders—mania, melancholia, and phrenitis—which they explained somatically. However, they also encountered lesser mental/emotional disorders for which they developed their own nosology. “Scrupulosity,” for example, characterized a committed monk with an unrealistic sense of sinfulness and guilt—which often drove him to self-mortification such as flagellation, hair shirts with chains underneath, and so forth, for which the remedy was kindly pastoral counseling. “Accedia” was akin to our “dysthymia,” whose sufferer was affected by sadness, lassitude, and impaired capacity to carry out the monastic routine. This was viewed as straddling the boundary between sickness and sin. Routine physical labor (“occupational therapy”) and prayers, confession, penance, and “pep talks” were prescribed.When universities with medical schools arose in the latter Middle Ages, students’ educations were mostly bookish and theoretical. Hippocratic and Galenic somatic orientations were still preeminent. (Vesalius would not publish his illustrated anatomical text until 1543.) Dietetics and purgatives, bloodletting, and so on were still favored treatments. Nevertheless, doctors gave considerable time and attention to their patients as ill... (shrink)

En el presente artículo abordo la preocupación de la filosofía y la medicina respecto a la vinculación entre dietética y ética. Para lograr aquello, el texto está dividido en cuatro partes. Las tres primeras se enfocan en exponer el pensamiento de Hipócrates, Friedrich Nietzsche y, Michel Foucault y sus reflexiones sobre la salud, la naturaleza humana, el autocontrol de la alimentación y la afirmación de la autonomía. La última sección está dedicada, por un lado, a señalar puntos comunes entre las (...) diversas reflexiones y, por otro, a reivindicar la dietética como problema filosófico y aspecto fundamental de la salud. (shrink)

Writing for non-specialists and students as well as for fellow philosophers, this book explores some basic issues surrounding sex and love in today's world, among them consent, objectification, nonmonogamy, racial stereotyping, and the need to reconcile contemporary expectations about gender equality with our beliefs about how love works. Author Patricia Marino argues that we cannot fully understand these issues by focusing only on individual desires and choices. Instead, we need to examine the social contexts within which choices are made and (...) acquire their meanings. That perspective, she argues, is especially needed today, when the values of individualism, self-expression, and self-interest permeate our lives. Marino asks how we can fit these values, which govern so many areas of contemporary life, with the generosity, caring, and selflessness we expect in love and sex. Key Features ofPhilosophy of Sex and Love: An opinionated introduction Offers a contemporary, problems-based approach to the subject, helping readers better understand and address current issues and controversial questions Includes coverage of sex and love as they intersect with topics like disability, race, medicine, and economics Considers not only the ethical, but also the broadly social and political dimensions of sex and love Includes a helpful introduction and conclusion in each chapter and is written throughout in a clear and straightforward style, with examples and sign-posts to help guide the student and general reader A comprehensive and up-to-date bibliography provides a valuable tool for anyone's further research P> Offers a contemporary, problems-based approach to the subject, helping readers better understand and address current issues and controversial questions Includes coverage of sex and love as they intersect with topics like disability, race, medicine, and economics Considers not only the ethical, but also the broadly social and political dimensions of sex and love Includes a helpful introduction and conclusion in each chapter and is written throughout in a clear and straightforward style, with examples and sign-posts to help guide the student and general reader A comprehensive and up-to-date bibliography provides a valuable tool for anyone's further research. (shrink)

This book attempts to advance Donald Griffin's vision of the "final, crowning chapter of the Darwinian revolution" by developing a philosophy for the science of animal consciousness. It advocates a Darwinian bottom-up approach that treats consciousness as a complex, evolved, and multidimensional phenomenon in nature rather than a mysterious all-or-nothing property immune to the tools of science and restricted to a single species. -/- The so-called emergence of a science of consciousness in the 1990s has at best been a (...) science of human consciousness. This book aims to advance a true Darwinian science of consciousness in which its evolutionary origin, function, and phylogenetic diversity are moved from the field’s periphery to its very centre, thus enabling us to integrate consciousness into an evolutionary view of life. Accordingly, this book has two objectives: (i) to argue for the need and possibility of an evolutionary bottom-up approach that addresses the problem of consciousness in terms of the evolutionary origins of a new ecological lifestyle that made consciousness worth having and (ii) to articulate a thesis and beginnings of a theory of the place of consciousness as a complex evolved phenomenon in nature that can help us to answer the question of what it is like to be a bat, an octopus, or a crow. -/- A Philosophy for the Science of Animal Consciousness will appeal to researchers and advanced students interested in advancing our understanding of animal minds as well as anyone with a keen interest in how we can develop a science of animal consciousness. (shrink)

What can--and what can't--philosophy do? What are its ethical risks--and its possible rewards? How does it differ from science? In Philosophy as a Humanistic Discipline, Bernard Williams addresses these questions and presents a striking vision of philosophy as fundamentally different from science in its aims and methods even though there is still in philosophy "something that counts as getting it right." Written with his distinctive combination of rigor, imagination, depth, and humanism, the book amply demonstrates why (...) Williams was one of the greatest philosophers of the twentieth century. Spanning his career from his first publication to one of his last lectures, the book's previously unpublished or uncollected essays address metaphysics, epistemology, and ethics, as well as the scope and limits of philosophy itself. The essays are unified by Williams's constant concern that philosophy maintain contact with the human problems that animate it in the first place. As the book's editor, A. W. Moore, writes in his introduction, the title essay is "a kind of manifesto for Williams's conception of his own life's work." It is where he most directly asks "what philosophy can and cannot contribute to the project of making sense of things"--answering that what philosophy can best help make sense of is "being human." Philosophy as a Humanistic Discipline is one of three posthumous books by Williams to be published by Princeton University Press. In the Beginning Was the Deed: Realism and Moralism in Political Argument was published in the fall of 2005. The Sense of the Past: Essays in the History of Philosophy is being published shortly after the present volume. (shrink)

First published in 2003. Routledge is an imprint of Taylor & Francis, an informa company.

Philosophy of Race: An Introduction provides plainly written access to a new subfield that has been in the background of philosophy since Plato and Aristotle. Part I provides an overview of ideas of race and ethnicity in the philosophical canon, egalitarian traditions, race in biology, and race in American and Continental Philosophy. Part II addresses race as it operates in life through colonialism and development, social constructions and institutions, racism, political philosophy, and gender. This book constructs (...) an outline that will serve as a resource for students, nonspecialists, and general readers in thinking, talking, and writing about philosophy of race. (shrink)

The concept of Christian Philosophy is not new in the history of philosophy. However, since the mid-twentieth century the idea of Christian Philosophy gained momentum and has become an object of explicit discussion among philosophers. The historical circumstances leading to its emergence as a distinct type of philosophy are not here discussed, and the existence of Christian Philosophy with a distinct content and purpose that sets it apart from other philosophies is here presupposed. Instead, the (...) paper focuses on the concept and methods of practising Christian Philosophy with specific reference to the methodology developed by Stanisław Kamiński. The paper argues for the suitability of his method of philosophising within the context of Christian Philosophy. Kamiński proposes a unique style that is strictly philosophical but also Christian. This methodology was based on the classical theory of being which fulfils the demand for the autonomy of philosophy but in relationship to faith. Kamiński’s doctrinal standpoints in philosophy are rational, objective, and universal. But is also most friendly and compatible with the Christian faith. In this sense, one can speak of his Christian philosophy and the suitability of his methodology for the practice of Christian philosophy. (shrink)

Conceptual Engineering (CE) is thought to be generally aimed at ameliorating deficient concepts. In this paper, we challenge this assumption: we argue that CE is frequently undertaken with the orthogonal aim of _conceptual adaptation_. We develop this thesis with reference to the interplay between technology and concepts. Emerging technologies can exert significant pressure on conceptual systems and spark ‘conceptual disruption’. For example, advances in Artificial Intelligence raise the question of whether AIs are agents or mere objects, which can be construed (...) as a CE question regarding the concepts AGENT and OBJECT. We distinguish between three types of conceptual disruption (conceptual gaps, conceptual overlaps, and conceptual misalignments) and argue that when CE occurs to address these disruptions, its primary aim is not to improve concepts, but to retain their functional quality, or to prevent them from degrading. This is the characteristic aim of CE when undertaken in philosophy of technology: to _preserve_ the functional role of a concept or conceptual scheme, rather than _improving_ how a concept fulfills its respective function. (shrink)

Kierkegaard's Either-Or is a book about the choice between aesthetic, ethical, and religious approaches to life. I show that Either-Or also contains a proposal for philosophy of science, and in particular, about the ideal epistemic state for human beings. Whereas the Cartesian-Hegelian tradition conceived of the ideal state as one of detached deliberation -- i.e. "seeing the world as it is in itself" -- Kierkegaard envisions the ideal state as the achievement of equilibrium between the "spectator" and "actor" aspects (...) of the human being. Kierkegaard's proposal thus sets the stage for Niels Bohr's "epistemological lesson of quantum mechanics". (shrink)

The philosophy of mathematics was of colossal importance to Wittgenstein. Its problems had a peculiarly strong hold on him; and he seems to have thought that it was in addressing these problems that he produced his greatest work. However robust the distinction between the calculus and the surrounding prose, the prose may infect the calculus; or the prose may infect how we couch the calculus. Yet Wittgenstein's writings in the philosophy of mathematics stand in a curious relation to (...) this self‐assessment. By 1938, he had written an early version of his master‐work Philosophical Investigations, the second half of which was on the philosophy of mathematics. This material did not survive into the version of Philosophical Investigations that was eventually published after his death. Instead it appeared, modified in various ways, along with notes that he wrote during World War II, as Remarks on the Foundations of Mathematics, another posthumous publication, assembled by his literary executors. (shrink)

Transdisciplinary research knits together knowledge from diverse epistemic communities in addressing social-environmental challenges, such as biodiversity loss, climate crises, food insecurity, and public health. This paper reflects on the roles of philosophy of science in transdisciplinary research while focusing on Indigenous and other subaltern forms of knowledge. We offer a critical assessment of demarcationist approaches in philosophy of science and outline a constructive alternative of transdisciplinary philosophy of science. While a demarcationist focus obscures the complex relations between (...) epistemic communities, transdisciplinary philosophy of science provides resources for meeting epistemic and political challenges of collaborative knowledge production. (shrink)

How diverse is philosophy? In this paper we explore recent data on the racial, ethnic, and gender diversity of philosophy students and faculty in the United States. We have found that women are underrepresented in philosophy at all levels from first-year intention to major through senior faculty. The past four years have seen an increase in the percentage of women philosophy majors at the undergraduate level, but it remains to be seen if this recent increase in (...) the percentage of women will eventually also show at more advanced stages. Temporal trends since 2000 also show substantial increases in the racial and ethnic diversity of philosophy majors at all levels of education from first-year undergraduate through PhD, with substantial declines in the percentage of non-Hispanic White philosophy majors and substantial increases in all other commonly measured racial/ethnic groups except for Native American / Alaska Native. Despite generally increasing diversity, people who identify as Hispanic (any race), or non-Hispanic Native American, Alaska Native, or Black remain substantially underrepresented in philosophy at all levels compared to their presence in the U.S. population, and in some cases also as compared to other majors. (shrink)

This paper argues that research on normative issues in the life sciences will benefit from a tighter integration of philosophy of science. We examine research on ethical, legal and social issues in the life sciences (“ELSI”) and discuss three illustrative examples of normative issues that arise in different areas of the life sciences. These examples show that important normative questions are highly dependent on epistemic issues which so far have not been addressed sufficiently in ELSI, RRI and related areas (...) of research. Accordingly, we argue for the integration of research on the epistemic aspects of the relevant areas of science into ELSI research to provide a better basis for addressing normative questions. (shrink)

"In this highly original book, Ada Agada responds to the question of how a philosophy can be African and at the same time universally relevant by constructing an original philosophical system that is at once African and universal. Drawing on African forms of thought and conceptual schemes like ethnophilosophy, ubuntu, sage philosophy, négritude, ibuanyidanda philosophy, and ezumezu logic, the author introduces new concepts and conceptual schemes like mood and proto-panpsychism into philosophical vocabulary and weaves them into a (...) coherent and original system that promises to significantly impact contemporary African philosophy. Arguing for intercultural and comparative philosophy as a desirable mode of philosophising in a continually globalising and interconnected world, the book demonstrates the universal applicability of consolationism. This book will be of interest to scholars in the fields of African Studies, intercultural philosophy, philosophy of mind, and existentialism"--. (shrink)

This interview, conducted over email, is an exchange between Annemarie Mol, a philosopher and Professor of Anthropology of the Body at the University of Amsterdam, and Ada Jaarsma, associate editor of Symposium. While the questions reflect Jaarsma’s interests in Mol’s account of “empirical philosophy” and its import for contemporary Continental philosophy, Mol’s responses raise questions, in turn, about how phrases like “Continental philosophy” betray geographical and canonical presumptions. Reflecting on the import of wonder, of reading, of intervening (...) in philosophy’s set tropes, and of decentring the subject, Mol draws readers into an array of ways to reconsider the cultural repertoires and social realities by which philosophical activities take place. (shrink)

This chapter tries to elucidate the complex relationship between ordinary language philosophyordinary language philosophy (OLP) and experimental philosophy (X-Phi) from the perspective of the contrast between the positive and the negative programs of X-Phi. I will first show the relevance of language to the various fields of contemporary philosophy, through what I call the Argument from Cross-Linguistic Diversity and the Argument from Intra-Linguistic Variance, together with empirical data. This will partly vindicate OLP, which is generally thought to (...) be obsolete today. I will then examine the reasons for the demise of OLP, and show that the contemporary meta-philosophical debates over X-Phi are in fact a revival of the debates in the heyday of OLP. This will then also indicate a parallel between Wittgenstein’s negative programnegative program, called quietism, and the negative program of X-Phi, especially Stich’s. The positive program of X-Phi can no doubt contribute to science, but the question of whether it is philosophy may depend on our conception of philosophy. The negative program of X-Phi is no doubt philosophy, but the question is whether it can make any positive contribution to philosophy, let alone science. I will answer “yes” to it, by sketching a radical negative picture of philosophy in general. (shrink)

Philosophy as Dialogue is a curious collection of papers: it brings together an eclectic set of Putnam’s writings on various topics, from realism to ethics, from perception to quantum mechanics, al...

Several important philosophical problems (including the problems of perception, free will, and scepticism) arise from antinomies that are developed through philosophical paradoxes. The critical strand of ordinary language philosophy (OLP), as practiced by J.L. Austin, provides an approach to such ‘antinomic problems’ that proceeds from an examination of ‘ordinary language’ (how people ordinarily talk about the phenomenon of interest) and ‘common sense’ (what they commonly think about it), and deploys findings to show that the problems at issue are artefacts (...) of fallacious reasoning. The approach is capable, and in need of, empirical development. Proceeding from a case-study on Austin’s paradigmatic treatment of the problem of perception, this paper identifies the key empirical assumptions informing the approach, assesses them in the light of empirical findings about default inferences, contextualisation failures, and belief fragmentation, and explores how these findings can be deployed to address the problem of perception. This facilitates a novel resolution of the problem of perception. Proceeding from this paradigm, the paper proposes ‘experimental critical OLP’ as a new research program in experimental philosophy that avoids apparent non-sequiturs of OLP, extends and transforms experimental philosophy’s ‘sources program’, and provides a promising new strategy for deploying empirical findings about how people ordinarily talk and think about phenomena, to address longstanding philosophical problems. (shrink)

Why do people persist in commitments that threaten their happiness, security, and comfort? Why do some of our most central, identity-defining commitments resist the effects of reasoning and critical reflection? Drawing on real-life examples, empirical psychology, and philosophical reflection, this book argues that these commitments involve an ethical stance called devotion, which plays a pervasive—but often hidden—role in human life. Devotion typically involves sacralizing certain values, goals, or relationships. To sacralize a value is to treat it as inviolable (trade-offs with (...) ordinary values are forbidden), incontestable (even contemplating such trade-offs is prohibited), and dialectically invulnerable (no rational considerations can disrupt the agent’s commitment to the value). Philosophy of Devotion offers a detailed philosophical account and defense of these features. Devotion and the sacralization of values can be reasonable; indeed, a life involving meaningful, sustained commitment depends on these stances. Without devotion, we risk an existential condition called normative dissipation, in which all of our commitments become etiolated. Yet devotion can easily go wrong, deforming into the individual and group fanaticism that have become pervasive features of modern social life. The book provides an alternative to fanaticism, investigating the way in which we can express non-pathological forms of devotion. We can be devoted through affirmation and through what is termed the deepening move, which treats the agent’s central commitments as systematically inchoate. Each stance enables a wholehearted form of devotion that nevertheless preserves flexibility and openness, avoiding the dangers of fanaticism on the one hand and normative dissipation on the other. -/- (The attached file contains the introductory chapter.). (shrink)

The philosophical relevance of experimental psychology is hard to dispute. Much more controversial is the so‐called negative program's critique of armchair philosophical methodology, in particular the reliance on ‘intuitions’ about thought experiments. This chapter responds to that critique. It argues that, since the negative program has been forced to extend the category of intuition to ordinary judgments about real‐life cases, the critique is in immediate danger of generating into global scepticism, because all human judgments turn out to depend on intuitions. (...) Recently, some proponents of the negative program have tried to demarcate the target of their critique more narrowly. However, their attempts are still far too indiscriminate, and over‐generate scepticism. Nevertheless, once experimental philosophy has refined its own methodology, it may contribute to the refinement of the methodology of mainstream philosophy, by filtering out the effects of cognitive bias, although it offers no prospect of doing without judgments on real or imaginary cases. (shrink)

Taking an interdisciplinary approach, this book traces the development of entropic themes, capturing phenomena ranging from chaos, disorder, homogenization, slackening, disspation, and ultimately death.

In ancient Greece, philosophers developed new and dazzling ideas about divinity, drawing on the deep well of poetry, myth, and religious practices even as they set out to construct new theological ideas. Andrea Nightingale argues that Plato shared in this culture and appropriates specific Greek religious discourses and practices to present his metaphysical philosophy. In particular, he uses the Greek conception of divine epiphany - a god appearing to humans - to claim that the Forms manifest their divinity epiphanically (...) to the philosopher, with the result that the human soul becomes divine by contemplating these Forms and the cosmos. Nightingale also offers a detailed discussion of the Eleusinian Mysteries and the Orphic Mysteries and shows how these mystery religions influenced Plato's thinking. This book offers a robust challenge to the idea that Plato is a secular thinker. (shrink)

What are the limits of language? How can philosophy be brought closer to everyday life? What is a good human being? These were among the questions that philosophers wrestled with in mid-twentieth-century Britain, a period shadowed by war and the rise of fascism. In response to these events, thinkers such as Philippa Foot (originator of the famous trolley problem), Isaiah Berlin, Iris Murdoch, Elizabeth Anscombe, Gilbert Ryle, and J. L. Austin aspired to a new level of watchfulness and self-awareness (...) about language as a way of keeping philosophy true to everyday experience. A Terribly Serious Adventure traces the friendships and the rivalries, the shared preoccupations and the passionate disagreements of some of Oxford's most innovative thinkers. Far from being stuck in their ivory towers, the Oxford philosophers lived. They were codebreakers, diplomats, and soldiers in both World Wars, and they often drew on their real-world experience in creating their greatest works, masterpieces of British modernism original in both thought and style. (shrink)

According to ordinary language philosophy (OLP), philosophical problems can be solved by investigating ordinary language, often because the problems stem from its misuse. According to ideal language philosophy (ILP), on the other hand, philosophical problems exist because ordinary language is flawed and has to be improved or replaced by constructed languages that do not exhibit these flaws. OLP and ILP together make up linguistic philosophy, the view that philosophical problems are problems of language. Linguistic philosophy is (...) opposed to what may be called, for lack of a better word, ‘traditional philosophy’ (TP), the view that philosophical problems can be solved by discovering non-linguistic facts. In the following, OLP, ILP, and TP are taken to be methodologies, that is, frameworks in which to interpret and evaluate different philosophical methods (i.e., argumentative strategies). The two linguistic methodologies are discussed separately with TP as a foil, and then used to interpret the status of different philosophical methods. While each of the methods discussed here finds a plausible interpretation in each methodology, there are other arguments for and against linguistic philosophy in general, and for and against ILP and OLP in particular. As none of these arguments is decisive, I conclude with a superficial moral about peaceful co-existence. (shrink)

Semiotics and education -- Charles S. Peirce's list of categories and taxonomy of signs -- Semiotics as pragmatic logic -- Education in Peirce's divisions of science -- Suprasubjective being and suprasubjective learning -- From icon to argument -- Diagrammatic reasoning and learning -- Agapic learning -- The Peircean theory of learning and phenomenology -- Possible objections.

This volume features original essays on the philosophy of love. The essays are organized thematically around the past, present, and future of philosophical thinking about love. In section I, the contributors explore what we can learn from the history of philosophical thinking about love. The chapters cover Ancient Greek thinkers, namely Plato and Aristotle, as well as Kierkegaard's critique of preferential love and Erich Fromm's mystic interpretation of sexual relations. Section II covers current conceptions and practices of love. These (...) chapters explore how love changes over time, the process of falling in love, envy in romantic partnerships, and a new interpretation of grand-parental love. Finally, Section III looks at the future of love. These chapters address technological developments related to love, such as algorithm-driven dating apps and robotic companions, as well as the potential of polyamory as a future romantic ideal. This book will be of interest to researchers and advanced students in moral philosophy and social and political philosophy who are working on issues related to philosophy of love. (shrink)