In Morals By Agreement, David Gauthier concludes that under certain conditions it is rational for an agent to be disposed to choose in accordance with a fair cooperative scheme rather than to choose the course of action that maximizes his utility. This is only one of a number of important claims advanced in that book. In particular, he also propounds a distinctive view concerning what counts as a fair cooperative arrangement. The thesis concerning the rationality of adopting a cooperative disposition (...) is, however, logically independent of his substantive view of a fair cooperative scheme and is itself central to the project as a whole. Gauthier's concern is to establish that certain moral principles are those that fully rational, self-interested persons would agree to take as regulative of their dealings with one another – that a contractarian approach, in this sense, can provide an adequate basis for a theory of morality. (shrink)
Butler refused to be satisfied with just one leading principle, or rational basis for human action, but in the end settled for three: self-love, to provide for our ‘own private good’; benevolence, to consider ‘the good of our fellow creatures’ ; and conscience, ‘to preside and govern’ over our lives as a whole . By so doing he hoped to ensure a completeness to our ethical scheme, so that nothing would be omitted from our moral deliberations. Yet by so doing (...) he also exposed himself to severe criticism. For any such appeal to a plurality of principles, as Green remarked, is ‘repugnant both to the philosophic craving for unity, and to that ideal of “singleness of heart” which we have been accustomed to associate with the highest virtue’. More specifically, by appealing to a plurality of principles Butler faced the charges of circularity, where the principles come to define and defend each other; inconsistency, where the principles ‘take turns’ at being primary and hence render each other superfluous; and incompleteness, where the ‘primary principle’ is itself undefined or undefended. As the tale has been told Butler stands accused of all three of these errors. (shrink)
Kraus, O. Biographical sketch of Franz Brentano.--Stumpf, C. Reminiscences of Franz Brentano.--Husserl, E. Reminiscences of Franz Brentano.--Gilson, E. Brentano's interpretation of medieval philosophy.--Gilson, L. Franz Brentano on science and philosophy.--Titchener, E. B. Brentano and Wundt: empirical and experimental psychology.--Chisholm, R. M. Brentano's descriptive psychology.--De Boer, T. The descriptive method of Franz Brentano.--Spiegelberg, H. Intention and intentionality in the scholastics, Brentano and Husserl.--Marras, A. Scholastic roots of Brentano's conception of intentionality.--Chisholm, R. M. Intentional inexistence.--McAlister, L. L. Chisholm and Brentano on (...) intentionality.--Chisholm, R. M. Brentano's theory of correct and incorrect emotion.--Moore, G. E. Review of Franz Brentano's The origin of the knowledge of right and wrong.--Franks, G. Was G. E. Moore mistaken about Brentano?--Kotarbinski, T. Franz Brentano as reist.--Terrell, D.B. Brentano's argument for reismus.--Bergman, H. Brentano's theory of induction.--Kraus, O. Toward a phenomenognosy of time consciousness. (shrink)
Since neither of these two inordinately long responses deals seriously with what I said in “An Ideology of Difference” , both the Boyarins and Griffin are made even more absurd by actual events occurring as they wrote. The Israeli army has by now been in direct and brutal military occupation of the West Bank and Gaza for twenty-one years; the intifadah, surely the most impressive and disciplined anticolonial insurrection in this century, is now in its eleventh month. The daily killings (...) of unarmed Palestinians by armed Israelis, soldiers and settlers, numbers several hundred; yesterday two more Palestinians were killed, the day before four were killed. The beatings, expulsions, wholesale collective punishments, the closure of schools and universities, as well as the imprisonment of dozens of thousands in places like Ansar III, a concentration camp, continue. A V sign flashed by a young Palestinian carries with six months in jail; a Palestinian flag can get you up to ten years; you risk burial alive by zealous Israel Defense Forces soldiers; if you are a member of a popular committee you are liable to arrest, and all professional, syndical, or community associations are now illegal. Any Palestinian can be put in jail without charge or trial for up to six months, renewable, for any offense, which needn’t be revealed to him or her. For non-Jews, approximately 1.5 million people on the West Bank and Gaza, there are thus no rights whatever. On the other hand, Jews are protected by Israeli law on the Occupied Territories. In such a state of apartheid—so named by most honest Israelis—the intifadah continues, as does the ideology of difference vainly attempting to repress and willfully misinterpret its significance. Edward W. Said is Parr Professor of English and Comparative Literature at Columbia University. His most recent contribution to Critical Inquiry is “Representing the Colonized: Anthropology’s Interlocutors”. (shrink)
In this paper, I present a problem for regarding the reflective equilibrium and original position methods as consistent. I do not prove that there is an inconsistency, but there is a puzzle of how the two methods can be made consistent.
Three of the most venerable objections to anthropomorphic conceptions of the divine are traceable to Xenophanes and his critique of the early Greek gods. Though suitably revised, these ancient criticisms have persisted over the centuries, plaguing various religious communities, particularly those of classical Christian commitment. Xenophanes complained that anthropomorphism leads to unseemly characterizations, noting that both over the ages, the list of unseemly characteristics has expanded somewhat.
Presents an analysis of Jonathan Edwards' theological position. This book includes a study of his life and the intellectual issues in the America of his time, and examines the problem of free will in connection with Leibniz, Locke, and Hume.
v. 1. Freedom of the will -- v. 2. Religious affections -- v. 3. Original sin -- v. 4. The Great Awakening -- v. 5. Apocalyptic writings -- v. 6. Scientific and philosophical writings -- v. 7. The life of David Brainerd -- v. 8. Ethical writings -- v. 9. A history of the work of redemption -- v. 10. Sermons and discourses, 1720-1723 -- v. 13. The "miscellanies" (entry nos. a-z, aa-zz, 1-500) -- v. 15. Notes on Scripture -- (...) v. 17. Sermons and discourses, 1730-1733 -- v. 18. The "miscellanies" (entry nos. 501-832) -- v. 19. Sermons and discourses, 1734-1738 -- v. 20. The miscellanies -- v. 22. Sermons and discourses, 1739-1742 -- v. 24. The "blank Bible" (2 v.). (shrink)
This book tackles the issues that arise in connection with intensional logic -- a formal system for representing and explaining the apparent failures of certain important principles of inference such as the substitution of identicals and existential generalization -- and intentional states --mental states such as beliefs, hopes, and desires that are directed towards the world. The theory offers a unified explanation of the various kinds of inferential failures associated with intensional logic but also unifies the study of intensional contexts (...) and intentional states by grounding the explanation of both phenomena in a single theory. When an axiomatized realm of abstract entities is added to the metaphysical structure of the world, we can use them to identify and individuate the contents of directed mental states. The special abstract entities can be viewed as the objectified contents of mental files, and they play a crucial role in the analysis of truth conditions of the sentences involved in inferential failures. (shrink)
I present two senses in which a political philosophy may be an ideal theory. They are not identified by Laura Valentini, in her much-cited paper. The paper is written as a pastiche of the writing style of the distinguished legal and political philosopher Joseph Raz, who recently passed away, with my notes at the foot of the page within square brackets.
In this book, Zalta attempts to lay the axiomatic foundations of metaphysics by developing and applying a (formal) theory of abstract objects. The cornerstones include a principle which presents precise conditions under which there are abstract objects and a principle which says when apparently distinct such objects are in fact identical. The principles are constructed out of a basic set of primitive notions, which are identified at the end of the Introduction, just before the theorizing begins. The main reason for (...) producing a theory which defines a logical space of abstract objects is that it may have a great deal of explanatory power. It is hoped that the data explained by means of the theory will be of interest to pure and applied metaphysicians, logicians and linguists, and pure and applied epistemologists. (shrink)
I. Two topics given prominence in the early sections of Hume's Enquiry Concerning Human Understanding are those of thought and belief. Of each Hume asks two questions. One, which we might call the constitutive question: what exactly is it to have a thought, or to hold a belief?—and another, which we may call the genetic question: how do we come by our thoughts, or our capacity to think them, and how do we come to believe that certain of these thoughts (...) are true? In this lecture I shall be considering the detail of Hume's answers to these questions; but first I want to say a little about why they should have loomed large for him at all. (shrink)
In this paper, I present the possibility of some other analytic political philosophy, in contrast to what is usually given this label. I do so by rejecting what I call the dualism between craftsmanship and vision.