What if you were to discover that you were only one half of a whole—that you had a divine double? In the second and third centuries CE, Charles Stang shows, this idea gripped the religious imagination of the Eastern Mediterranean, offering a distinctive understanding of the self that has survived in various forms down to the present.

This study described the relationships between academic class and student moral sensitivity and reasoning and between curriculum design components for ethics education and student moral sensitivity and reasoning. The data were collected from freshman (n = 506) and senior students (n = 440) in eight baccalaureate nursing programs in South Korea by survey; the survey consisted of the Korean Moral Sensitivity Questionnaire and the Korean Defining Issues Test. The results showed that moral sensitivity scores in patient-oriented care and conflict were (...) higher in senior students than in freshman students. Furthermore, more hours of ethics content were associated with higher principled thinking scores of senior students. Nursing education in South Korea may have an impact on developing student moral sensitivity. Planned ethics content in nursing curricula is necessary to improve moral sensitivity and moral reasoning of students. (shrink)

"Music before all else..." yes, but what music, when the last century focused on discussing the very concept itself? This work studies the passage from modern art to contemporary art while considering the fundamental transformations of the musical paradigm.

Ce livre étudie le paradigme musical qui traverse le romantisme allemand, le symbolisme français et le formalisme de la fin du xixe siècle. Sous l'hypothèse de la musicalité, il propose un modèle transversal d'analyse des arts et replace le symbolisme dans le cadre d'une histoire des formes esthétiques.

ABSTRACTDepression is associated with increased emotional response to stress. This is especially the case during the developmental period of adolescence. Cognitive reappraisal is an effective emotion regulation strategy that has been shown to reduce the impact of emotional response on psychopathology. However, less is known about whether cognitive reappraisal impacts the relationship between depressive symptoms and emotional responses, and whether its effects are specific to emotional reactivity or emotional recovery. The current study examined whether cognitive reappraisal moderated the relationship between (...) depressive symptoms and trait or state measures of emotional reactivity and recovery. A community sample of 127 adolescents, at an age of risk for depression, completed self-report measures of trait emotional responding and depressive symptoms. In addition, they completed an in vivo social stress task and were assessed on state emotional reactivity and recove... (shrink)

What is possible and why? What is the difference between the merely possible and the actual? In Kants Modal Metaphysics Nicholas Stang examines Kants lifelong engagement with these questions and their role in his philosophical development. This is the first book to trace Kants theory of possibility all theway from the so-called pre-Critical writings of the 1750s and 1760s to the Critical system of philosophy inaugurated by the Critique of Pure Reason in 1781. Stang argues that the key to understanding (...) both the change and the continuity between Kants pre-Critical and Critical theory of possibility is his transformation of the ontological question about possibility-what is it for a being to be possible?-into a question in transcendental philosophy-what is it to represent an object as possible? (shrink)

Journal Name: Semiotica Issue: Ahead of print.

Historical discourses in cinema have generally given rise to cinematographic genres. In Chilean fiction films, however, a different scope is necessary to study its discourses. This essay proposes that it is possible to recognize three main aesthetic strategies by which Chilean fiction films use historical discourse in order to produce certain “verisimilitude effects”: contextual comment, hegemonic or counterhegemonic reinforcement, and narrative subordination.

While scholars have extensively discussed Kant’s treatment of the Principle of Sufficient Ground in the Antinomies chapter of the Critique of Pure Reason, and, more recently, his relation to German rationalist debates about it, relatively little has been said about the exact notion of ground that figures in the PSG. My aim in this chapter is to explain Kant’s discussion of ground in the lectures and to relate it, where appropriate, to his published discussions of ground.

According to the ‘One Object’ reading of Kant's transcendental idealism, the distinction between the appearance and the thing in itself is not a distinction between two objects, but between two ways of considering one and the same object. On the ‘Metaphysical’ version of the One Object reading, it is a distinction between two kinds of properties possessed by one and the same object. Consequently, the Metaphysical One Object view holds that a given appearance, an empirical object, is numerically identical to (...) the thing in itself that appears as that object. I raise various indiscernibility arguments against that view; because an appearance has different spatiotemporal and modal properties than a thing in itself, no appearance can be identical to a thing in itself. I point out that these arguments are similar to arguments against Monism, the view that material objects are numerically identical to the matter of which they are made. I outline some strategies Monists have developed to respond to these indiscernibility arguments and then develop parallel responses on behalf of the Metaphysical One Object view. However, I then raise another indiscernibility argument, to which, I argue, the Metaphysical One Object view cannot respond, even using the resources I have developed thus far. I develop a modified version of the Metaphysical One Object view that can respond to this new indiscernibility argument, but, I argue, this modified version of the One Object view is only a terminological variant of the Two Object view. When the Metaphysical One Object view is fully thought through it becomes the Two Object view. I conclude that Kantian appearances are not numerically identical to the things in themselves that appear to us. (shrink)

European Journal of Philosophy, EarlyView.

Ibn al-ʻArabī, 1165-1240; views on freedom; Sufism; Islamic philosophy.

In the Transcendental Ideal Kant discusses the principle of complete determination: for every object and every predicate A, the object is either determinately A or not-A. He claims this principle is synthetic, but it appears to follow from the principle of excluded middle, which is analytic. He also makes a puzzling claim in support of its syntheticity: that it represents individual objects as deriving their possibility from the whole of possibility. This raises a puzzle about why Kant regarded it as (...) synthetic, and what his explanatory claim means. I argue that the principle of complete determination does not follow from the principle of excluded middle because the externally negated or ?negative? judgement ?Not (S is P)? does not entail the internally negated or ?infinite? judgement ?S is not-P.? Kant's puzzling explanatory claim means that empirical objects are determined by the content of the totality of experience. This entails that empirical objects are completely determinate if and only if the totality of experience has a completely determinate content. I argue that it is not a priori whether experience has such a completely determinate content and thus not analytic that objects obey the principle of complete determination. (shrink)

In this paper, I examine Kant's famous objection to the ontological argument: existence is not a determination. Previous commentators have not adequately explained what this claim means, how it undermines the ontological argument, or how Kant argues for it. I argue that the claim that existence is not a determination means that it is not possible for there to be non-existent objects; necessarily, there are only existent objects. I argue further that Kant's target is not merely ontological arguments as such (...) but the larger ‘ontotheist’ metaphysics they presuppose: the view that God necessarily exists in virtue of his essence being contained in, or logically entailed by, his essence. I show that the ontotheist explanation of divine necessity requires the assumption that existence is a determination, and I show that Descartes and Leibniz are implicitly committed to this in their published versions of the ontological argument. I consider the philosophical motivations for the claim that existence is a determination and then I examine Kant's arguments in the Critique of Pure Reason against it. (shrink)

It is commonly accepted by Kant scholars that Kant held that all necessary truths are a priori, and all a priori knowledge is knowledge of necessary truths. Against the prevailing interpretation, I argue that Kant was agnostic as to whether necessity and a priority are co-extensive. I focus on three kinds of modality Kant implicitly distinguishes: formal possibility and necessity, empirical possibility and necessity, and noumenal possibility and necessity. Formal possibility is compatibility with the forms of experience; empirical possibility is (...) compatibility with the causal powers of empirical objects; noumenal possibility is compatibility with the causal powers of things in themselves. Because we cannot know the causal powers of things in themselves, we cannot know what is noumenally necessary and what is noumenally contingent. Consequently, we cannot know whether noumenal necessity is co-extensive with a priority. Therefore, for all we know, some a priori propositions are noumenally contingent, and some a posteriori propositions are noumenally necessary. Thus, contrary to the received interpretation, Kant distinguishes epistemological from metaphysical modality. (shrink)

In this paper I address a structurally similar tension between phenomenalism and realism about matter in Leibniz and Kant. In both philosophers, some texts suggest a starkly phenomenalist view of the ontological status of matter, while other texts suggest a more robust realism. In the first part of the paper I address a recent paper by Don Rutherford that argues that Leibniz is more of a realist than previous commentators have allowed. I argue that Rutherford fails to show that Leibniz (...) is any less an idealist than his main target, Robert Merrihew Adams, does. I distinguish various kinds of idealism about bodies that Leibniz might have held, and attempt to determine which package of views represents his considered view. In the second part of the paper I situate Kant’s idealism within the same coordinates. I argue that, abstracting from deep differences in their metaphysics and epistemology, Kant and Leibniz have structurally very similar views on the ontological status of matter and bodies. I conclude that the key to understanding the realist strand in their ontology of matter is understanding the way in which, for both thinkers, the forces in bodies are appearances of forces of more fundamental entities, either monads or things in themselves. (shrink)

There is substantial textual evidence that Kant held the doctrine of double affection: subjects are causally affected both by things in themselves and by appearances. However, Kant commentators have been loath to attribute this view to him, for the doctrine of double affection is widely thought to face insuperable problems. I begin by explaining what I take to be the most serious problem faced by the doctrine of double affection: appearances cannot cause the very experience in virtue of which they (...) have their empirical properties. My solution consists in distinguishing the sense of ‘experience’ in which empirical objects cause experience from the sense of ‘experience’ in which experience determines empirical objects. I call the latter “universal experience”. I develop my conception of universal experience, and then I explain how it solves the problem of double affection. I conclude by addressing several objections. (shrink)

According to the ‘One Object’ reading of Kant's transcendental idealism, the distinction between the appearance and the thing in itself is not a distinction between two objects, but between two ways of considering one and the same object. On the ‘Metaphysical’ version of the One Object reading, it is a distinction between two kinds of properties possessed by one and the same object. Consequently, the Metaphysical One Object view holds that a given appearance, an empirical object, is numerically identical to (...) the thing in itself that appears as that object. I raise various indiscernibility arguments against that view; because an appearance has different spatiotemporal and modal properties than a thing in itself, no appearance can be identical to a thing in itself. I point out that these arguments are similar to arguments against Monism, the view that material objects are numerically identical to the matter of which they are made. I outline some strategies Monists have developed to respond to these indiscernibility arguments and then develop parallel responses on behalf of the Metaphysical One Object view. However, I then raise another indiscernibility argument, to which, I argue, the Metaphysical One Object view cannot respond, even using the resources I have developed thus far. I develop a modified version of the Metaphysical One Object view that can respond to this new indiscernibility argument, but, I argue, this modified version of the One Object view is only a terminological variant of the Two Object view. When the Metaphysical One Object view is fully thought through it becomes the Two Object view. I conclude that Kantian appearances are not numerically identical to the things in themselves that appear to us. (shrink)

Definition of the problemAdvance directives involve evaluative assumptions about the further course of one’s life that can be more or less appropriate and thus call for ethical reflection. This contribution focuses on the basis and criteria of such assumptions. We argue that considerations regarding the temporal structure of a good life constitute a particularly relevant perspective in this context.ArgumentsEmpirical studies on the individual composition of advance directives point to the important role of personal values and life plans that can change (...) over time. Therefore, we first contextualize advance directives from the perspective of an ethics of the good life and then discuss their implications with regard to different levels of temporality, comprising fundamental parameters of human existence in time, cultural models of the life course, as well as narratives of the individual trajectory of life.ConclusionConceptions of a good life and its temporal structure represent an important perspective for drafting and interpreting advance directives. Their consideration provides a more nuanced understanding of the evaluative implications of advance care planning. This can benefit individual patients, service providers, as well as policy makers. (shrink)

Patientenverfügungen und andere Arten gesundheitlicher Vorausverfügungen wie Advance Care Planning und in gewisser Hinsicht auch Vorsorgevollmachten und Betreuungsverfügungen schließen evaluativ gehaltvolle Annahmen und Werturteile über den weiteren Verlauf des eigenen Lebens ein, die sich als mehr oder weniger angemessen erweisen können und daher einer ethischen Klärung und Reflexion bedürfen. Der Beitrag geht der Frage nach den Grundlagen dieser Annahmen und Urteile nach und argumentiert, dass für ihre Analyse eine strebensethische Perspektive auf Vorstellungen eines guten Lebens in der Zeit besonders geeignet (...) ist. Dazu geben wir zunächst einen kurzen Überblick über die empirische Forschung zu Einflussfaktoren bei der Abfassung gesundheitlicher Vorausverfügungen, insbesondere der Bedeutung von individuellen Wertvorstellungen und Lebensorientierungen. Im nächsten Schritt wenden wir uns vor diesem Hintergrund der Bewertung von Lebensqualität im Lebensverlauf zu. Wie sich dabei zeigt, verweisen die betreffenden Werturteile in mehrfacher Hinsicht auf umfassendere Vorstellungen eines guten Lebens und seines zeitlichen Verlaufs. Daher nehmen wir im Anschluss die Frage des guten Lebens in der Zeit in den Blick und arbeiten typologisierend unterschiedliche Vorstellungen heraus, an denen sich die Implikationen der zeitlichen Erstreckung und Verlaufsstruktur guten Lebens für gesundheitliche Vorausverfügungen deutlich machen lassen. Der Aufsatz formuliert so nicht nur wichtige Perspektiven für eine eingehendere empirische Erforschung evaluativer Aspekte der Abfassung gesundheitlicher Vorausverfügungen. Die Klärung der Bedeutung der Zeitstruktur guten Lebens für solche Verfügungen eröffnet auch einen theoretischen Zugang zu den grundlegenden strebensethischen Fragen, mit denen sich die Betroffenen innerhalb des Rahmens des sollensethisch gut begründeten, gesellschaftlich weithin anerkannten und gesetzlich abgesicherten Rechtes auf ein selbstbestimmtes Sterben konfrontiert sehen. (shrink)

The other chapters in this volume discuss the important, but neglected, topic of systematicity in metaphysics. In this chapter I begin by taking a step back and asking: why is systematicity important in metaphysics? Assuming that metaphysics should be systematic, why is this the case? I canvas some answers that emerge naturally within contemporary philosophy and argue that none of them adequately explains why metaphysics should be systematic. I then turn to Kant’s account of systematicity for his explanation. I argue (...) that, while Kant’s explanation of the systematicity of metaphysics rests on a host of additional weighty philosophical commitments that many philosophers would rather do without (e.g., transcendental idealism), he is not alone in this. The contemporary answers I earlier found wanting can be transformed into satisfying explanations, I argue, but only at the cost of philosophical commitments at least as weighty as Kant’s. I conclude on a note of agnosticism: it is far from clear whether contemporary philosophy has done, or can do, better than Kant at explaining the role of systematicity in metaphysics. (shrink)

This essay is an attempt to explain Kantian transcendental idealism to contemporary metaphysicians and make clear its relevance to contemporary debates in what is now called ‘meta-metaphysics.’ It is not primarily an exegetical essay, but an attempt to translate some Kantian ideas into a contemporary idiom.

In §12 of his 1837 magnum opus, the Wissenschaftslehre, Bolzano remarks that “In the new logic textbooks one reads almost constantly that ‘in logic one must consider not the material of thought but the mere form of thought, for which reason logic deserves the title of a purely formal science’” (WL §12, 46).1 The sentence Bolzano quotes is his own summary of others’ philosophical views; he goes on to cite Jakob, Hoffbauer, Metz, and Krug as examples of thinkers who held (...) that logic abstracts from the matter of thought and considers only its form. Although Bolzano does not mention Kant by name here, Kant does of course hold that “pure general logic”, what Bolzano would consider logic in the traditional sense (the theory of propositions, representations, inferences, etc.), is formal. As Kant remarks in the Introduction to the 2nd edition of Kritik der reinen Vernunft , (pure general) logic is “justified in abstracting – is indeed obliged to abstract – from all objects of cognition and all of their differences; and in logic, therefore, the understanding has to do with nothing further than itself and its own form” (KrV, Bix).2. (shrink)

In a recent paper, Desmond Hogan aims to explain how Kant could have consistently held that noumenal affection is not only compatible with noumenal ignorance but also with the claim that experience requires causal affection of human cognitive agents by things in themselves. Hogan's argument includes the premise that human cognitive agents have empirical knowledge of one another's actions. Hogan's argument fails because the premise that we have empirical knowledge of one another's actions is ambiguous. On one reading, the argument (...) is valid but its conclusion trivial. On the other, it is unsound on Kant's own view.Send article to KindleTo send this article to your Kindle, first ensure [email protected] is added to your Approved Personal Document E-mail List under your Personal Document Settings on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part of your Kindle email address below. Find out more about sending to your Kindle. Find out more about sending to your Kindle. Note you can select to send to either the @free.kindle.com or @kindle.com variations. ‘@free.kindle.com’ emails are free but can only be sent to your device when it is connected to wi-fi. ‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply. Find out more about the Kindle Personal Document Service.Freedom, Knowledge and Affection: Reply to HoganVolume 18, Issue 1Nicholas Stang DOI: https://doi.org/10.1017/S1369415412000301Your Kindle email address Please provide your Kindle [email protected]@kindle.com Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Send article to Dropbox To send this article to your Dropbox account, please select one or more formats and confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to Dropbox. Freedom, Knowledge and Affection: Reply to HoganVolume 18, Issue 1Nicholas Stang DOI: https://doi.org/10.1017/S1369415412000301Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Send article to Google Drive To send this article to your Google Drive account, please select one or more formats and confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to Google Drive. Freedom, Knowledge and Affection: Reply to HoganVolume 18, Issue 1Nicholas Stang DOI: https://doi.org/10.1017/S1369415412000301Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Export citation. (shrink)

Lucy Allais’s anti-phenomenalist interpretation of transcendental idealism is incomplete in two ways. First of all, like some phenomenalists, she is committed to denying the coherence of claims of numerical identity of appearances and things in themselves. Secondly, she fails to explain adequately what grounds the actuality of appearances. This opens the door to a phenomenalist understanding of appearances. View HTML Send article to KindleTo send this article to your Kindle, first ensure [email protected] is added to your Approved Personal Document E-mail (...) List under your Personal Document Settings on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part of your Kindle email address below. Find out more about sending to your Kindle. Find out more about sending to your Kindle. Note you can select to send to either the @free.kindle.com or @kindle.com variations. ‘@free.kindle.com’ emails are free but can only be sent to your device when it is connected to wi-fi. ‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply. Find out more about the Kindle Personal Document Service.Appearances and Things in Themselves: Actuality and IdentityVolume 21, Issue 2Nicholas F. Stang DOI: https://doi.org/10.1017/S1369415416000078Your Kindle email address Please provide your Kindle [email protected]@kindle.com Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Send article to Dropbox To send this article to your Dropbox account, please select one or more formats and confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to Dropbox. Appearances and Things in Themselves: Actuality and IdentityVolume 21, Issue 2Nicholas F. Stang DOI: https://doi.org/10.1017/S1369415416000078Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Send article to Google Drive To send this article to your Google Drive account, please select one or more formats and confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to Google Drive. Appearances and Things in Themselves: Actuality and IdentityVolume 21, Issue 2Nicholas F. Stang DOI: https://doi.org/10.1017/S1369415416000078Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Export citation. (shrink)

In the Introduction to the Critique of Pure Reason Kant raises a famous question: how is metaphysics possible as a science? Kant posed this question for his predecessors in early modern philosophy. I raise this question anew for the resurgence of metaphysics within analytic philosophy. I begin by dividing the question of the possibility of metaphysics into separate questions about its semantic and epistemic possibility, and translate them into contemporary terms as: (1) Why do terms in metaphysical theories refer? (2) (...) How do we have knowledge in metaphysics? I then argue that the inflationary conception of metaphysics cannot explain the semantic possibility of metaphysics and, consequently, cannot explain its epistemic possibility. I then argue, more briefly, that a deflationary conception cannot satisfactorily answer the Kantian questions either. The critical path alone remains open. (shrink)

In this essay I offer a partial rehabilitation of Cohen’s Kant interpretation. In particular, I will focus on the center of Cohen’s interpretation in KTE, reflected in the title itself: his interpretation of Kant’s concept of experience. “Kant hat einen neuen Begriff der Erfahrung entdeckt,”7 Cohen writes at the opening of the first edition of KTE (henceforth, KTE1), and while the exact nature of that new concept of experience is hard to pin down in the 1871 edition, he states it (...) succinctly in the second edition (henceforth KTE2): experience is Newtonian mathematical natural science.8 While this equation of experience with mathematical natural science has few contemporary defenders, I believe it is substantially correct, with one important qualification. Kant uses the term Erfahrung in a number of different senses in the Kritik der reinen Vernunft (henceforth, KrV). I will argue that a central, and neglected, sense of that key technical term aligns with Cohen’s reading; what Kant sometimes refers to as ‘universal experience’ (sometimes, simply ‘experience’) is, in broad outlines, correctly interpreted by Cohen as mathematical natural science. (shrink)

Contrary to Vaesen's argument that humans are unique with respect to nine cognitive capacities essential for tool use, we suggest that although such cognitive processes contribute to variation in tool use, it does not follow that these capacities arenecessaryfor tool use, nor that tool use shaped cognition per se, given the available data in cognitive neuroscience and behavioral biology.