Tracing graduates has become an imperative for higher education institutions much more during the pandemic. This tracer determined the employment and employability status of the 2019 BSE graduates and identified the competencies they adequately acquired and deemed vital for work. It used descriptive design, and data were collected from the 103 graduates through a google form with open and closed-ended questions administered between November and December 2020. Results revealed that most of the graduates had been employed in teaching and teaching-related (...) jobs but mostly in contractual arrangements within the first and second six months after graduation. Many had their first jobs with meager salaries from the private sector. Communication, pedagogy, information communication technology, time management, and flexibility were the top competencies they adequately acquired and were beneficial in work. The study concluded that these graduates had acquired 21st-century skills in their respective degree programs. These results have corresponding implications for future research in confirming the most employable skills in secondary teaching. As recommended, classroom instruction might emphasize the development of these skills. Eventually, these become the competitive advantage and employability capitals of future graduates. Administering the licensure examination and the release of its results can be done within the first three months after graduation to lessen the cost of waiting. (shrink)

The following paper sets out to highlight the interconnectedness between philosophy and language through a demonstration on how Lacanian psychoanalysis can add texture to literary analysis. Because discourse is in constant flux, it is only natural that adapting a suitably compatible interpretive methodology becomes the norm for the study of language and literature. Unfortunately, adjusting one’s methods of literary critique according to the type of text to be analyzed is far from common practice. In the hopes that this issue might (...) be discussed in further depth, this paper argues that a psychoanalytical approach to literary analysis is particularly well-adapted for the postmodern genre. (shrink)

Ontologized Ethics is a collection of essays in meta-ethics with an emphasis on philosophical discourse in the African context. It focuses primarily on the extent to which metaphysical beliefs may or may not justify moral beliefs, thereby revisiting the issue of the ‘is-ought’ relationship.

The aim of this study is to show that the reopening of the “quarrel between the ancients and the moderns” proposed by Strauss is an invitation to rethink the format of social science of his time. In his interpretation, the triumph of positivism and historicism in the contemporary era directly influenced the consolidation of a kind of social science that was too technical and scientistic, far from its main object of research, the human life in society. As a result, it (...) was established a nihilistic social science, attached to methods and a theorizing vocabulary, incapable of dealing with the complexity of the human world. I intend to show, based on the criticism elaborated by Professor Strauss, which alternatives are presented to rescue social science through the revival of specific elements of classical political science. (shrink)

Neste artigo, pretendo analisar alguns pontos centrais que culminam no amadurecimento da reflexão de Arendt em relação ao pensamento de Marx e ao marxismo. Para tanto, será analisado a leitura de Arendt a partir dos excertos presentes em Karl Marx and the Tradition of Western Political Thought, escrito no início da década de 1950, texto que é uma espécie de complementação do The Origins of Totalitarianism (1951) e fazia parte de um projeto pensado por Arendt de escrever um livro sobre (...) os “elementos totalitários do marxismo”. Visto que esse escrito nunca foi finalizado e o esse projeto foi abandonado, considero que a análise desse texto além de esclarecer muitos pontos importantes da crítica de Arendt a Marx e ao marxismo, pode nos servir também de ponte para o seu Magnum Opus The Human Condition (1958). A minha hipótese é de que, na visão de Arendt, a ruptura presente no pensamento de Marx em relação a tradição da filosofia política acontece com base em um tipo de linguagem que é resultado da própria tradição. Portanto, os resultados práticos do pensamento marxiano e dos marxismos seriam consequência da tradição do pensamento político ocidental quando convertido numa práxis radical. (shrink)

O objetivo deste artigo é refletir sobre o problema da formação intelectual no ambiente acadêmico brasileiro, a partir de uma crítica à ênfase constante aos referenciais teóricos estrangeiros e à pouca valorização dos pensadores do Brasil. Será problematizada a necessidade de formação constante do “espírito” do povo brasileiro a partir do contato compromissado com o nosso próprio solo cultural, de tal modo que referenciais não nacionais sejam bem acolhidos, desde que isso não aconteça à custa de um certo epistemicídio local. (...) Para tanto, nos aportaremos a pensadores brasileiros e estrangeiros, tais como Darcy Ribeiro, Roberto Gomes, Michel de Montaigne, dentre outros, tomando de empréstimo alguns de seus núcleos conceituais centrais. (shrink)

This paper seeks to redress a predominant focus on speaking over listening in theorising the Community of Philosophical Inquiry (CPI). Frequently, where listening is discussed, the focus is on encouraging children to be active listeners. This means of describing the listening that occurs in the CPI has lost some efficacy as the language of active listening has been co-opted as a management technique focussed on making the speaker feel heard with little emphasis on the intentions or outcomes for the listener. (...) Thus, on a cynical reading, ‘active listening’ can become reduced to performative physical indicators of listening (such as eye contact and body language), overlooking the ethical-epistemic commitments of the genuinely engaged listener. Here, rather than formulating new terms to describe listening, I propose Iris Murdoch’s account of attentiveness as an apt descriptor of the effects of truly involved listening on the self that seeks to attend to the unfolding content of the CPI and as a way of characterising the qualities of a CPI where such listening is achieved. Here, attentiveness is presented as a concept that captures the unique facets of listening as a challenge to individual participants concerned with contributing effectively to the dialogue as it unfolds within the CPI and those facilitating the dialogue. The paper briefly explores some implications for practice contexts, proposing three interventions to cultivate attentiveness in CPI participants and in facilitators (especially if they are undergraduate or postgraduate in Philosophy because philosophical identities might become a barrier to attentiveness). At its conclusion, this paper repositions listening in the CPI as a productive risk with a particular form of ‘aliveness’ aptly captured by the term attention. (shrink)

In this study, I explore the challenges that ideological hegemonies of personhood imbibed by nurses and other healthcare workers could pose for the nursing profession, particularly in terms of inhibiting the acknowledgment of difference. Dominant or hegemonic conceptions of personhood in particular spaces often consist of self‐contained ideas and essentialist ontologies and normativity of what it means to be a person, lack of which results in the denial of personhood and the othering as non‐person or sub‐person. The other as the (...) residue of such self‐contained notions of personhood is most often denied the quality of care that the one who fits within such conceptions enjoy. For nurses and other healthcare workers to overcome such exclusionary tendencies in healthcare, they must overcome hegemonies and ideological dominance and be more open to alternative viewpoints and theories of personhood. I develop these lines of thought by focusing on the rich ideological traditions of Continental and African philosophies showing how exclusion takes place within these traditions based on conceptions of personhood and how such exclusion on the basis of difference impacts negatively on healthcare. I conclude by highlighting the need to go beyond hegemonic philosophies of personhood by decolonizing and demasculinizing healthcare, thereby allowing difference to flourish in an ecology of medical knowledge. (shrink)

O propósito deste trabalho é muito simples: localizar ou delimitar uma análise existencial da morte em relação a algumas outras abordagens do mesmo fenômeno. Com isso pretende-se não apenas ampliar nossa compreensão acerca da morte, mas acessar filosoficamente o conceito existencial de ser-para-a-morte, desenvolvido na obra Ser e tempo de M. Heidegger. Para tanto, tomaremos por base o pensamento deste autor, principalmente o do §49 de Ser e tempo que se ocupa desta problemática.

Albinism is a global public health issue but it assumes a peculiar nature in the African continent due, in part, to the social stigma faced by persons with albinism in Africa. I argue that there are two essential reasons for this precarious situation. First, in the African consciousness, albinism is an alterity or otherness. The PWA in Africa is not merely a physical other but also an ontological other in the African community of beings, which provides a hermeneutic for the (...) stigmatising separateness or difference of the PWA. The second reason hinges on a distinction drawn by Jürgen Habermas between the ethical point of view and the moral point of view. While the former consists of the ethos, customs, or idea of the good shared by a group of persons with a shared tradition or way of life, the latter consists of what is good for all and transcends particular traditions or ways of life. Consequently, the African ethical point of view, the ethics of solidarity, justifies within the African worldview the established alterity and, by implication, stigmatization of PWAs. On this view, actions that promote harmony and prevent discord and disequilibrium among accepted beings in the African community are permissible. I further show that unless there is a change in the physical and ontological conception of PWAs and a leap from the ethical point of view to the moral point of view, the negative attitudes toward PWAs will not change. The leap to the moral point of view does not suggest an abandonment of the ethical point of view but only recommends that the two meet halfway in respect for universally accepted norms of human actions. To achieve this, I will show that much needs to be done in the areas of policy formulation, law, health care services, and education. (shrink)

Pour faire parler le Mvett, la philosophique devait de faire pratique, pour que la pensée se conjugue avec l'action, tant il est vrai que le Mvett, par-delà l'épopée, est au fond la vie pensée par l'Etre. D'où une approche phénoménologique et éthique, qui permet de montrer comment le Mvett met en oeuvre, à sa manière, les deux catégories fondamentales de l'Altérité et de la Transcendance. Ce qui se vit sur le mode initiatique peut alors se conceptualiser avec le concours de (...) Platon, Aristote, Hegel, Husserl et Ricoeur. (shrink)

This Handbook provides in one volume rich, comprehensive and rigorous coverage of specific subject areas and thematic concerns in the ever-evolving academic discipline of African philosophy. This Handbook is unique in its focus on central and emerging areas within African philosophy such as Afro-communitarian philosophy, ethics, epistemology, social and political philosophy, existentialism, philosophy of religion, gender philosophy, philosophy of education, phenomenology, transhumanism, African philosophy futures, and philosophy of the non-human. The thirty-two chapters in this Handbook explore the rich textual and (...) non-textual forms of philosophical knowledge in Africa and adequately represent the broad and diverse scope of African philosophy, showing the richness and depth of the philosophical tradition. This reference work is indispensable to students and researchers in African philosophy, comparative philosophy and world philosophies. (shrink)

There are a number of candidate rationales for the settlement of Mars. These are considered in Sect. 10.1. At least one of them is economically plausible: its use as a base of operations for asteroid mining in the Main Belt. This rationale suggests that environmental protection on Mars needs to be considered in a broader context than that of the planet alone. More specifically, the authors argue in Sect. 10.2 that planetary environmental protection is partly a matter of containment and (...) so requires a framing principle. Section 10.3 supplies such a principle for protection, “the 1/8 principle”: while economic growth in space remains exponential and comparable to historical patterns on Earth, we should use no more than 1/8 of the available resources, in order to secure a reasonable ‘breaking distance’ before we reach a point of super-exploitation. Section 10.4 examines the difficulties of applying such a principle to Mars, the need for trade-offs and special weighting for special strategic resources such as uncollapsed lava tubes. Section 10.5 points out the ease with which the principle can be turned into policy options and its good matchup with human practices of valuing and use. The latter considerations may not be decisive, but they do count strongly in its favour. (shrink)

In line with the tradition of the Conversational School of Philosophy, this essay provides a rare and unique space of discourse for the authors to converse about the place of the ‘ethno’ in African philosophy. This conversation is a revisit, a renewal of the key positions that have coloured the ethnophilosophy debate by the conversers who themselves are notable contributors to arguments for and against the importance of ethnophilosophy in the unfolding of African philosophy particularly in the last decade or (...) so. There are four key positions that have been argued for in the pages of this paper: ethnophilosophy is not African philosophy and it is useless and inimical to the growth of African philosophy and should thus be jettisoned – Matolino; ethnophilosophy is the foundation for African philosophy as it provides the raw materials for African philosophical discourse – Ogbonnaya and Agada; ethnophilosophy has some value for African philosophy but it is definitely not the foundation for genuine African philosophy the way criticism and rigours are – Attoe; and ethnophilosophy can be adequately conceived as African philosophy particularly in terms of its etymology as culture or race philosophy, dealing with a philosophical or critical reflections on, and exposition of, immanent principles in African thought – Mangena and Etieyibo. These conversers provide good arguments for the positions they hold, arguments that are of course, open for further interrogation. Two points can be concluded from the ethnophilosophy debate provided in this essay: the disparities in views among conversers it seems, stem ultimately from the understanding of ethnophilosophy that each converser holds, which varies from the notion of a method used at some point in the history of African philosophy, to an etymological understanding as culture philosophy; and the debate about ethnophilosophy in the spirit of any philosophical tradition remains a perennial one that is yet to be concluded. This essay certainly concretises what is on ground and paves the way for further discussions. Keywords: Ethno, African philosophy, Foundationalist, Universalist, Particularist, The common moral position, Ethnophilosophy. (shrink)

In line with the tradition of the Conversational School of Philosophy, this essay provides a rare and unique space of discourse for the authors to converse about the place of the ‘ethno’ in African philosophy. This conversation is a revisit, a renewal of the key positions that have coloured the ethnophilosophy debate by the conversers who themselves are notable contributors to arguments for and against the importance of ethnophilosophy in the unfolding of African philosophy particularly in the last decade or (...) so. There are four key positions that have been argued for in the pages of this paper: ethnophilosophy is not African philosophy and it is useless and inimical to the growth of African philosophy and should thus be jettisoned – Matolino; ethnophilosophy is the foundation for African philosophy as it provides the raw materials for African philosophical discourse – Ogbonnaya and Agada; ethnophilosophy has some value for African philosophy but it is definitely not the foundation for genuine African philosophy the way criticism and rigours are – Attoe; and ethnophilosophy can be adequately conceived as African philosophy particularly in terms of its etymology as culture or race philosophy, dealing with a philosophical or critical reflections on, and exposition of, immanent principles in African thought – Mangena and Etieyibo. These conversers provide good arguments for the positions they hold, arguments that are of course, open for further interrogation. Two points can be concluded from the ethnophilosophy debate provided in this essay: the disparities in views among conversers it seems, stem ultimately from the understanding of ethnophilosophy that each converser holds, which varies from the notion of a method used at some point in the history of African philosophy, to an etymological understanding as culture philosophy; and the debate about ethnophilosophy in the spirit of any philosophical tradition remains a perennial one that is yet to be concluded. This essay certainly concretises what is on ground and paves the way for further discussions. (shrink)

The paper challenges the dominant view of the individual’s place in an African (Esan) structure of Being or culture as one cast in the midst, and subject to the operations of (spiritual) forces, which are independently real and existent and can make or mar the individual’s existence based on the kind of relationship he/she establishes with them. The individual is expected to have reverence and awe for these forces; hence he/she is consistently striving to fit into the established structure of (...) Being for his/her own good. The paper asserts that this is not a fair situation because it is the individual who conceptualizes and constructs such an idea of Being to account for his/her perplexing, multifaceted experiences and his/her ontological wonder; the individual is the fundament of Being; he/sheilluminates Being. Thus, though the structure of Being in which the Esan finds himself/herself playing important roles in his/her life and in the society, he/she must not always strive to fit into it, particularly when it outlasts its suitability for answering fundamental and baffling questions that keep confronting the individual in his/her existence. Since Being keeps unfolding and our knowledge of the Being-process is never complete, the individual must therefore consistently revisit, re-conceptualize and improve on the prevalent conception or structure of Being in order to account for current experiences that confront him/her. (shrink)

The condition into which humans entered since the dawn of modernity altered and led to the disenchantment of traditional (pre-modern) ways of thinking and theorizing in the different spheres of being and discourse mainly due to an emphasis on reason, freedom and the autonomy of the subject. Ethics in particular has continued to experience since modernity a shift from preoccupation with fixated, absolutist systems of ethics such as those built on notions of God and nature to a preoccupation with the (...) formal, individualistic, fallible or subjective ethical systems that ensue from free and autonomous subjects. The Ethics of Subjectivity presents an examination and analysis of the theorization of this subject-based ethics particularly as presented in the works of key ethicists and philosopher since modernity. These key figures include Kant, Hegel, Bradley, Nietzsche, Foucault, Derrida, Popper, Feyerabend, Habermas, Lacan and Levinas. The volume also examines the implications of the shift to the subject as the focal point of modern ethics for the ever-evolving field of ethics. (shrink)

Gianni Vattimo associa a metafísica com a violência. Pretendemos demonstrar que a tese do pensamento fraco de Gianni Vattimo surge como agente redutor desta violência metafísica. Tal ontologia fraca entende que o cristianismo pós-moderno fundamenta-se na herança da kenosis¸ no esvaziamento-despojamento do Filho de Deus, o que indica a presença de elemento secularizante na raiz mesma do cristianismo. Com isso, o retorno do religioso percebido por Vattimo, não aparece como algo acidental, mas traz consigo a grave responsabilidade de pensar o (...) cristianismo na pós-modernidade não em regime de estrutura forte, verdade estável e absoluta, senão que em termos da caritas-caridade. Este movimento seria, para ele, a realização do tempo do Espírito preconizado pelo abade medieval Joaquim de Fiore. (shrink)

Community engagement to protect and empower participating individuals and communities is an ethical requirement in research. There is however limited evidence on effectiveness or relevance of some of the approaches used to improve ethical practice. We conducted a study to understand the rationale, relevance and benefits of community engagement in health research. This paper draws from this wider study and focuses on factors that shaped Community Advisory Group members’ selection processes and functions in Malawi. A qualitative research design was used; (...) two participatory workshops were conducted with CAG members to understand their roles in research. Workshop findings were triangulated with insights from ethnographic field notes, key informant interviews with stakeholders, focus group discussions with community members and document reviews. Data were coded manually and thematic content analysis was used to identify main issues. Results have shown that democratic selection of CAG members presented challenges in both urban and rural settings. We also noted that CAG members perceived their role as a form of employment which potentially led to ineffective representation of community interests. We conclude that democratic voting is not enough to ensure effective representation of community's interests of ethical relevance. CAG members’ abilities to understand research ethics, identify potential harms to community and communicate feedback to researchers is critical to optimise engagement of lay community and avoid tokenistic engagement. (shrink)

Este trabalho compõe-se de algumas reflexões sobre o ensino de filosofia na educação básica brasileira. Especificamente, analisar-se-ão dois pontos relativos à atividade filosófica na educação básica, a saber: 1) o ensino de filosofia concebido como exercício de pensamento, de modo a reivindicar, a partir da prática filosófica, um filosofar na educação; 2) as contribuições que a filosofia pode oferecer para a formação do aluno do ensino médio, sobretudo no que diz respeito ao exercício da cidadania. Esses dois pontos serão analisados (...) na perspectiva de reforçar a importância da filosofia como componente curricular obrigatório e como instrumento imprescindível para que sejam alcançados os objetivos do ensino médio, última etapa da educação básica, entendida esta como instrumento que prepara o indivíduo para exercer o seu papel de cidadão. (shrink)

This observational study analyzes the impact of Internet use on the quality of life and well-being of the elderly. Specifically, it seeks to understand and clarify the effects of Internet use on relationships in terms of self-esteem, life satisfaction and online and offline social support in a sample of senior and elderly Italian people (over 60 years of age). A cohort of 271 elderly people (133 males, 138 females) aged between 60 and 94 years old participated in the study: 236 (...) were Internet Users while the other 35 were Non-Internet Users. The results showed that the time elderly people spend online has a negative effect on their perception of Offline Social Support (Offline Emotional and Informational, and Offline Affective Social Support) and a positive effect on their perception of Online Social Support (particularly on Online Positive Social Interactions). Surprisingly, Internet Use among elderly people seems to impact positively on the perception of Offline Social Support. Indeed, Elderly Internet Users have a more positive perception of Offline Social Support (particularly Offline Positive Social Interactions and Offline Affective Social Support) than Non-Internet Users. A discussion of this finding is provided, positing that the Internet seems to represent the technological side of a functional organ that allows the elderly to stay in closer touch with their family and friends, and in doing so to also overcome some age-related difficulties. (shrink)

The purpose of this study was to examine the cross-cultural validity of the Organizational Stressor Indicator for Sport Performers scale by investigating its psychometric properties with Ghanaian footballers. The study particularly sought to assess in the Ghanaian context, 1, the convergence validity and reliability of the OSI-SP scale, 2, the discriminant validity of the OSI-SP scale to understand the applicability of its factor structure, and 3, whether the OSI-SP hypothesized model fits the data collected within the study context. The intensity (...) aspect of the OSI-SP questionnaire was administered to 424 Ghana Premier League male footballers who took part in the 2020/2021 season. Quality control strategies were put in place to ensure consistency across interpreters and as well improve the validity of the data. The results from a multi-factor first-order confirmatory factor analysis showed some level of convergence validity of the OSI-SP scale in the Ghanaian context using football players. Out of the 23 items on the original scale, 20 met the factor loadings criterion. In assessing the discriminant validity of the OSI-SP scale using Heterotrait-monotrait, 50% of the correlation ratios met the criterion for the original 23-item instrument. Comparing the new model with the original model using the Akaike Information Criterion value, the model fit indices for the modified model appeared better than the original model with 23-items. Generally, there was minimal support for the applicability of the OSI-SP instrument across the sample of Ghanaian footballers. The implications of these findings are discussed in detail. (shrink)

In many parts of sub-Saharan Africa, mothers impacted by the genetic condition of albinism, whether as mothers of children with albinism or themselves with albinism, are disproportionately impacted by a constellation of health-related stigma, social determinants of health, and human rights violations. In a critical ethnographic study in Tanzania, we engaged with the voices of mothers impacted by albinism and key stakeholders to elucidate experiences of stigma. Their narratives revealed internalized subjective stigma, social stigma such as being ostracized by family (...) and community, and structural stigma on account of lack of access to SDH. An analysis of health systems as SDH revealed stigmatizing attitudes and behaviours of healthcare providers, especially at the time of birth; a lack of access to timely quality health services, in particular skin and eye care; and a lack of health-related education about the cause and care of albinism. Gender inequality as another SDH featured prominently as an amplifier of stigma. The findings pose implications for research, policy, and practice. A concrete avenue to de-stigmatization of mothers impacted by albinism exists by the application of principles of human rights, particularly equality and non-discrimination; contextual analysis of cultural dynamics including relevant ontology; meaningful participation of rights-claimants, such as peer groups of mothers; and accountability of governments and their obligation to ensure access to health information as a key social determinant of the right to health. (shrink)

The purpose of this study is to assess the intention of typically developing peers towards learning in the classroom with students with Autism Spectrum Disorder. In developing countries, such as Ghana, the body of literature on the relationship between students with disabilities and typically developing peers has been sparsely studied. Using Ajzen's theory of planned behaviour as a theoretical framework for this study, 516 typically developing students completed four scales representing belief constructs, attitudes, subjective norms, and perceived behavioural controls, hypothesised (...) to predict behavioural intention. The data were subjected to a t-test, analysis of variance, and structural equation modelling. The modelling confirmed the combining ability of attitude, subjective norms, and perceived behavioural controls to predict intention. We conclude by revealing the need for policymakers to consider designing programmes aimed towards promoting social relationships between students with ASD and typically developing peers. (shrink)

"El repertorio bibliográfico no presenta resumen".

Creativity and morality are key attributes that stakeholders demand of organizations. Accordingly, higher education institutions and professional training programs also seek to cultivate these attributes in future leaders. However, research has hitherto shown that, under certain conditions, creativity may conflict with morality. This complicates the development of creative individuals who are also moral. We examined the complex relationship between creativity and moral reasoning with data collected from a group of undergraduate students. By considering the cognitive processes behind creativity and moral (...) reasoning, we propose perspective taking as a moderating factor. Specifically, we found that while creative individuals might not necessarily adopt a lower level of moral reasoning, there was a more nuanced moderating relationship among creativity, perspective taking, and moral reasoning. That is, individuals who were weak in perspective taking tended to adopt a lower level of moral reasoning if they were also creative. Perspective taking was also directly and positively associated with moral reasoning. We explore the implications of our findings for future research and curriculum/program design. (shrink)

This paper investigates the challenges of implementing antibiotic stewardship – reducing and optimizing the use of antibiotics – in agricultural settings of Low- and Middle-Income Countries (LMICs) as a strategic part of addressing the global problem of antimicrobial resistance (AMR). It does so through analysis of the rapidly transforming yet diverse Kenyan poultry sector, characterized by growing commercial operations alongside traditional smallholder farming. Our research involves interviews with farmers, processors, policymakers, and agro-veterinary stores in these settings. We blend Chandler’s (2019, (...) p. 8) notion of “antibiotics as infrastructure” with value chain frameworks to understand how the structural role of antibiotics in agriculture plays out through contrasting value chains, with different implications for stewardship. Weak regulation and intense market-based pressures are shown to drive widespread antibiotic use in poultry value chains involving small- and medium-sized farms supplying open markets. Antibiotic stewardship through adherence to agricultural and food safety standards is more evident, though unevenly observed, in value chains involving large commercial farms and processors supplying corporate buyers. Our findings reveal the complex structural roles of antibiotics in maintaining producer livelihoods in an intensely competitive and heterogeneous Kenyan poultry sector. This highlights challenges with applying global AMR policy to transforming food systems in LMICs without appropriate translation. We argue that attempts to reduce and optimize the use of antibiotics in agriculture must be informed by nuanced understandings of the roles of antibiotics in food systems in specific places including where very different scales and models of farming and value chain co-exist. (shrink)

This essay revisits some classic problems in the philosophy of space and time concerning the counting of possibilities. I argue that we should think that two Newtonian worlds can differ only as to when or where things happen and that general relativistic worlds can differ in something like the same way—the first of these theses being quaintly heterodox, the second baldly heretical, according to the mores of contemporary philosophy of physics.

Name der Zeitschrift: Deutsche Zeitschrift für Philosophie Jahrgang: 64 Heft: 2 Seiten: 287-298.