Review of Eckart Menzler-Trott’s book, Logic’s Lost Genius: The Life of Gerhard Gentzen.

This reading of Aristotle's Politics builds on the insight that the history of political philosophy is a series of configurations of nature and reason. Aristotle's conceptualization of nature is unique because it is not opposed to or subordinated to reason. Adriel M. Trott uses Aristotle's definition of nature as an internal source of movement to argue that he viewed community as something that arises from the activity that forms it rather than being a form imposed on individuals. Using these (...) definitions, Trott develops readings of Aristotle's four arguments for the naturalness of the polis, interprets deliberation and the constitution in Politics as the form and final causes of the polis, and reconsiders Aristotle's treatment of slaves and women. Trott then argues that Aristotle is relevant for contemporary efforts to improve and encourage genuine democratic practices. (shrink)

This paper provides an account of the paradoxes of teaching democracy, the paradoxes of being a citizen in a liberal democracy, and the insights that can be gained from the model of citizenship that T.H. Green promoted. Green thought citizenship was predicated on the twin foundations of the community and the common good. Freedom for Green means individual self-determination coupled with recognition of the dependency relations between individuals and the community. Green is noteworthy not only as a theorist but also (...) as an active contributor to the development of public schools in England. A consideration of his arguments provides a model for educating citizens, addresses the paradoxes of democracy in education, and reveals elements of his philosophy that are relevant to educational issues today. (shrink)

Humans can attribute beliefs to others. However, it is unknown to what extent this ability results from an innate biological endowment or from experience accrued through child development, particularly exposure to language describing others' mental states. We test the viability of the language exposure hypothesis by assessing whether models exposed to large quantities of human language display sensitivity to the implied knowledge states of characters in written passages. In pre‐registered analyses, we present a linguistic version of the False Belief Task (...) to both human participants and a large language model, GPT‐3. Both are sensitive to others' beliefs, but while the language model significantly exceeds chance behavior, it does not perform as well as the humans nor does it explain the full extent of their behavior—despite being exposed to more language than a human would in a lifetime. This suggests that while statistical learning from language exposure may in part explain how humans develop the ability to reason about the mental states of others, other mechanisms are also responsible. (shrink)

In recent years, the growing number of persons to whom basic human rights have been explicitly denied—stateless persons, refugees, undocumented workers, sans papiers and unlawful combatants—has evidenced the logic of contemporary nation-state politics. According to this logic, the state defines itself by virtue of what it excludes while what is excluded is given no other recourse than the state for its protection. Hannah Arendt elucidates this logic when she observes that the stateless and the refugee can only be recognized as (...) human beings when they have already been recognized as citizens. Their appeal to human rights for protection was fruitless because they needed to have citizen rights, the recognition of a government, or of other citizens who can appeal to that government, in order to invoke these rights. In the terms Arendt uses to name political action, one needs to be seen and heard already, the privileges of those who are citizens, in order to appeal to be seen and heard. Just as political life (bios), in order to be free, was only possible once the necessities were accounted for in natural life (zoē), so citizenship is recognized to the exclusion of the non-citizen, that is, the merely human. -/- . (shrink)

Political theorists and feminist theorists alike have challenged accounts of political life that rest on an overcoming or separation from nature. They argue that such conceptions of political life divide between those who overcome their more natural existence to become political and those persons who are more closely associated with nature—women, workers, persons of color—and unable to be political (eg, Okin 1991, Pateman 1988, Mills 1997, Agamben 1998). Aristotle might be taken to offer an alternative conception of political community by (...) deeming it natural. Yet many commentators on Aristotle Politics maintain that even Aristotle’s πόλις is not really natural but made since it comes into being through the work of a legislator. On this view, human reason itself seems unnatural; any contribution from human beings would make political life unnatural. 1 I have elsewhere argued that Aristotle’s πόλις is natural, having a …. (shrink)

I argue that the human being fits squarely within the natural world in Aristotle’s anthropology. Like other natural beings, we strive to fulfill our end from the potential within us to achieve that end. Logos does not make human beings unnatural but makes us responsible for our actualization. As rational, the human can never be reduced to mere living animal but is always already concerned with living well; yet, as natural, she is not separated from the animal world, a dangerous (...) distinction which inevitably leaves some persons reduced to mere animality. (shrink)

This paper argues that Aristotle challenges the view of Athenian democrats that all rule is master rule – the imposition of the will of the powerful on the powerless – by arguing that the politeuma, or government, should be identical with the politeia, understood both as the constitution and the collectivity of citizens. I examine Aristotle’s analysis and response to democrats’ skepticism of the law that the constitution embodies. Aristotle argues that democrats think law limits license even when the source (...) of law is the people themselves. The view of citizens as the source of law coupled with the view of the law as a commitment to collective determinations regarding the end makes law salvation rather than slavery. (shrink)

This paper considers several philosophers’ efforts to explain the metaphysical orientations of historical narratives, ones which expose the lack of common ground in modes of establishing truth and documenting change. Although philosophers have been writing about history since before Plato’s time, this brief inquiry is primarily restricted to Hegel, Maritain, R. G. Collingwood, and W. H. Walsh. The relation between history and the concept of civilization reveals a major complication for establishing historical truth – the fact of multiple meanings for (...) the concept of civilization. (shrink)

This article addresses Rancière’s critique of Aristotle’s political theory as parapolitics in order to show that Aristotle is a resource for developing an inclusionary notion of political community. Rancière argues that Aristotle attempts to cut off politics and merely police (maintain) the community by eliminating the political claim of the poor by including it. I respond to three critiques that Rancière makes of Aristotle: that he ends the political dispute by including the demos in the government; that he includes the (...) free masses only incidentally because, by chance, the rule is political, not based on mastery; and that he attempts to close off politics by determining in advance what speech counts as speech. I argue that Aristotle attempts to institute this contest by accepting the incommensurable claims of arithmetic and geometric equality. Aristotle puts this conflict at the root of political life in such a way that serves Rancière’s larger project of perpetuating politics. (shrink)

Aristotle’s political theory is often dismissed as undemocratic due to his treatment of natural slavery and women and to his conception of political rule as rule by turns. The second reason presents no less serious challenges than the first for finding democracy in Aristotle’s political theory. This article argues that Aristotle’s account of ruling in turns hinges on a critique of master rule and an affirmation of political rule, which involves both the rulers and the ruled in the project of (...) ruling. Ruling in turns makes the rule shared, not merely an exchange of opportunities to rule as a despot. (shrink)

Adriel M. Trott challenges the wholesale acceptance of the view that nature operates in Aristotle's work on a craft model, which implies that matter has no power of its own. Instead, she argues for a robust sense of matter in Aristotle in response to feminist critiques. She finds resources for thinking the female's contribution (and the female itself) on its own terms and not as the contrary to form, or the male. Using the image of a Möbius strip, (...) class='Hi'>Trott considers how semen and menses flow through Aristotle's account of generation. She weaves together scholarship on matter, form and generation in Aristotle; on the mythological, Hippocratic and Pre-Socratic treatments of the feminine and the elemental; and on feminist readings of material. In doing so, she demonstrates the interdependence of form and matter in Aristotle's biology. (shrink)

This article considers Plato’s view of philosophy depicted in his cave analogy in light of Arendt’s distinction between Socratic and Platonic philosophy. Arendt argues that philosophy functions, for Socrates, in an immanent world, characterized by examining and considering—in addition to refining opinions through persuasion about—the currency of politics, which thereby closely associates philosophy with politics. On her view, Plato makes philosophy transcend politics—the world of opinion—when Socrates fails to persuade the Athenians. The cave analogy seems to support Arendt’s view that (...) Plato disparages the immanent philosophical project she associates with Socrates. I argue that Plato depicts in the cave analogy particular difficulties in judging the assertion of the one who claims to have left, since, in the cave, that assertion becomes an opinion among opinions because it cannot be evaluated with reference to a transcendent truth by those in the cave. As a result, those in the cave cannot discern whether the one claiming to have left has the knowledge required to rule justly or is a tyrant claiming to have such knowledge in order to secure power. I conclude that Plato depicts the cave and its difficulties to invite the reader to engage in a philosophical project of judging for oneself, rather than accepting the rule of another who claims to know. (shrink)

In this paper I shall enquire how ethics fits into key ideas in the system of metaphysics of Leslie Armour: the metaphor of patterns, his views on the self,and the grounds of moral judgments.

Two mechanisms are available for the repair of DNA double‐strand breaks (DSBs) in eukaryotic cells: homology directed repair (HDR) and non‐homologous end‐joining (NHEJ). While NHEJ is not restricted to a particular phase of the cell cycle, it is incapable of accurately repairing DBSs that have suffered a loss or gain of nucleotide sequence information. In contrast, HDR achieves accurate repair of such DSBs by use of a sister chromatid as a DNA template, but is restricted to cell cycle phases (S/G2) (...) when such templates are available. In this scheme, G1 cells appear to lack a mechanism for the accurate repair of certain DSBs, and an ability to use alternative templates would be highly advantageous. Considered here, therefore, is the possibility that RNA transcripts are used as templates for HDR. Potential mechanisms for transcript‐templated HDR, and ways in which it might be detected, are presented. BioEssays 28:78–83, 2006. © 2005 Wiley Periodicals, Inc. (shrink)

Departing from Aristotle's two-fold definition of anthropos as having logos and being political, the argument of this article is that human beings are always fundamentally political for Aristotle. This position challenges the view that ethical life is prior to or beyond the scope of political life. Aristotle's conception of the political nature of the human is developed through a reading of the linguistic argument at Politics I.2; a careful treatment of autos, or self, in Aristotle; and an examination of the (...) political nature of anthropos in the context of Aristotle's candidates for the best life in Politics VII.1-3 and Nicomachean Ethics X.6-8. From this consideration the compatibility between Aristotle's claims that anthropos is fundamentally political and that the highest end of the human is achieved in theoria is maintained, since even in pursuing the theoretic life, human beings take up the practical question of what the best life is. (shrink)

Departing from Aristotle's two-fold definition of anthrōpos (human) as having logos and being political, the argument of this article is that human beings are always fundamentally political for Aristotle. This position challenges the view that ethical life is prior to or beyond the scope of political life. Aristotle's conception of the political nature of the human is developed through a reading of the linguistic argument at Politics 1.2; a careful treatment of autos, or self, in Aristotle; and an examination of (...) the political nature of anthrōpos in the context of Aristotle's candidates for the best life in Politics VII.l-3 and Nicomachean Ethics X.6-8. From this consideration the compatibility between Aristotle's claims that anthrōpos is fundamentally political and that the highest end of the human is achieved in theoria is maintained, since even in pursuing the theoretic life, human beings take up the practical question of what the best life is. (shrink)