"This book examines international collaboration through intercultural communication and an exchange of data, ideas, and information on a range of topics, including but not limited to ethics in academics, business, medicine, government, and leadership"--Provided by publisher.

This book explores how Cross-cultural research and relationships are unavoidable because of the current veracity of globalization and how all research methodologies and relationships are affected given the necessity of interpretation of data collected and differences in cultural values and philosophies in all areas of human activities.

First Published in 1999. Routledge is an imprint of Taylor & Francis, an informa company.

First Published in 1999. Routledge is an imprint of Taylor & Francis, an informa company.

Ever since its first publication in 1992, The End of History and the Last Man has provoked controversy and debate. Francis Fukuyama's prescient analysis of religious fundamentalism, politics, scientific progress, ethical codes, and war is as essential for a world fighting fundamentalist terrorists as it was for the end of the Cold War. Now updated with a new afterword, The End of History and the Last Man is a modern classic.

Jean Paul Sartre and Michael Foucault -- Socrates and the Buddha -- Sigmund Freud and Richard Dawkins -- Paul Gauguin and Vincent van Gogh -- Carl Jung and Mircea Eliade -- Charles Darwin and Michael Behe -- Frans de Wall and Barbara King -- Paul Maclean and Michael Persinger -- Pierre Teilhard de Chardin and Francis Collins -- John Hick and the Dalai Lama.

Dans un procès qui eut lieu à la fin du XVIIe siècle en Livonie (aujourd’hui Latvia) un homme surnommé « le vieux Thiess » avoua être un loup garou. Les anomalies qui marquent ses aveux ont été l’objet d’interprétations différentes, qui soulèvent le problème des ambitions, et des limites, de la comparaison. L’essai explore, à travers le cas du « vieux Thiess », la possibilité d’utiliser a) la notion d’anomalies conjonctives, inspirée par la critique textuelle, b) la notion de « (...) ressemblances de famille » proposée par Francis Galton, en tant qu’instruments de comparaison dans le domaine de l’histoire des religions. (shrink)

When experimental participants are given the chance to reflect and revise their initial judgments in a dynamic conversational context, do their responses to philosophical scenarios differ from responses to those same scenarios presented in a traditional static survey? In three experiments comparing responses given in conversational contexts with responses to traditional static surveys, we find no consistent evidence that responses differ in these different formats. This aligns with recent findings that various manipulations of reflectiveness have no effect on participants’ judgments (...) about philosophical scenarios. Although we did not find a consistent quantitative effect of format (conversation vs. static survey), conversational experiments still provide qualitative insights into debates about how participants are understanding (or misunderstanding) the scenarios they read in experimental studies, whether they are replacing difficult questions with questions that are more easily answered, and how participants are imagining the scenarios they read in ways that differ from what is explicitly stated by experimenters. We argue that conversational experiments—"Socratic questionnaires"—help show what is going on “under the hood” of traditional survey designs in the experimental investigation of philosophical questions. (shrink)

Written by philosophers, cosmologists, and physicists, this collection of essays deals with causality, which is a core issue for both science and philosophy. Readers will learn about different types of causality in complex systems and about new perspectives on this issue based on physical and cosmological considerations. In addition, the book includes essays pertaining to the problem of causality in ancient Greek philosophy, and to the problem of God's relation to the causal structures of nature viewed in the light of (...) contemporary physics and cosmology. [Subject: Philosophy, Cosmology, Physics, Religious Studies]. (shrink)

This study applied psychographic segmentation theory to explore the psychological type profile of 1082 visitors to four cathedrals (three in England and one in Wales) and to set this profile alongside the published national normative data. Data provided by the Francis Psychological Type Scales demonstrated that among cathedral visitors there were more introverts (60%), sensing types (72%) and judging types (80%), with a balance between thinking types (49%) and feeling types (51%). Comparisons with the population norms demonstrated that extraverts (...) and perceiving types were significantly underrepresented among visitors to these four cathedrals. The implications of these findings are discussed for enhancing the visitor experience of those currently visiting and for attracting those psychological types currently less likely to visit. CONTRIBUTION: Situated within the science of cathedral studies, this article demonstrates (by means of applying psychographic segmentation theory and gathering data from four cathedrals) that extraverts and perceiving types were significantly under-represented among cathedral visitors. These data are important for understanding limitations on the reach of cathedrals within the wider community. (shrink)

Here, for the first time, Christopher Kul-Want brings together twenty-five texts on art written by twenty philosophers. Covering the Enlightenment to postmodernism, these essays draw on Continental philosophy and aesthetics, the Marxist intellectual tradition, and psychoanalytic theory, and each is accompanied by an overview and interpretation. The volume features Martin Heidegger on Van Gogh's shoes and the meaning of the Greek temple; Georges Bataille on Salvador Dalí's _The Lugubrious Game_; Theodor W. Adorno on capitalism and collage; Walter Benjamin and Roland (...) Barthes on the uncanny nature of photography; Sigmund Freud on Leonardo Da Vinci and his interpreters; Jacques Lacan and Julia Kristeva on the paintings of Holbein; Freud's postmodern critic, Gilles Deleuze on the visceral paintings of Francis Bacon; and Giorgio Agamben on the twin traditions of the Duchampian ready-made and Pop Art. Kul-Want elucidates these texts with essays on aesthetics, from Hegel and Nietzsche to Badiou and Rancière, demonstrating how philosophy adopted a new orientation toward aesthetic experience and subjectivity in the wake of Kant's powerful legacy. (shrink)

High profile (and controversial) events and installations, like the Helter-Skelter in Norwich and the Crazy Golf Bridges in Rochester, have drawn attention to innovation and public engagement within Anglican cathedrals. The present study contextualised these innovations both empirically and conceptually. The empirical framework draws on cathedral websites to chronicle the wide and diverse range of events and installations hosted by Anglican cathedrals in England and the Isle of Man between 2018 and 2022. The conceptual framework draws on Edward Bailey’s theory (...) of implicit religion to classify and to explore these events and installations. Two insights from the theory of implicit religion emerged as of particular significance. First, the notion of implicit religion softens the boundaries between the sacred and the secular. This was exemplified by eight categories of events: scientific exhibitions, festivals, musical events, art exhibitions, theatre, markets, community events and installations. Second, the notion of implicit religion draws attention to the themes and activities that generate meaning and purpose. This was exemplified by seven themes: social justice and social conscience, violence and reconciliation, remembrance, migration and sanctuary, COVID-19 and lockdowns, personal well-being and nature and environment.Contribution: Situated within the science of cathedral studies, this article identifies the range of innovative events and installations hosted by Anglican Cathedrals in England and the Isle of Man and assesses the significance of these events and installations through Edward Bailey’s lens of implicit religion, discussing first the softening of boundaries between the sacred and the secular and then the generation of meaning and purpose through the core themes raised by these events and installations. (shrink)

In this article I explore a tantalising definition of cinematic belief as a belief without belief by briefly considering the way in which film theory and film-philosophy have engaged with the question of belief in cinema. I also take into account Simon Critchley’s discussion of religious belief in The Faith of the Faithless (2012) within the context of anthropological studies of religion such as that by Émile Durkheim. In addition, I discuss Sigmund Freud’s 1927 reflection on religion in “The (...) Future of an Illusion”. I then show that this line of thought can be linked to the philosophical discussion around the so-called paradox of fiction and introduce the idea that belief can be understood itself as an emotion or mood. I argue in favour of the solution to the paradox that claims that emotions experienced in response to fictional entities are quasi-emotions but radicalise this claim by showing that this must imply that all emotions are in fact structured like quasi-emotions and that we do not require an essentialist understanding of emotion in the first place. Throughout I use the example of the various cinematic representations of the life of St Francis to flesh out the argument, including Roberto Rossellini’s Francesco, giullare di Dio / Francesco, God’s Jester / The Flowers of St Francis (1950) but particularly Franco Zeffirelli’s much maligned Brother Sun, Sister Moon (1972). (shrink)

2015 Reprint of 1960 Edition. Full facsimile of the original edition. Not reproduced with Optical Recognition Software. The "Novum Organum," full original title "Novum Organum Scientiarum" or 'new instrument of science', is a Bacon's landmark work scientific method. First published in 1620, the title is a reference to Aristotle's work "Organon," which was his treatise on logic and syllogism. Bacon outlines a new system of logic he believes to be superior to the old ways of syllogism. This is now known (...) as the Baconian method.For Bacon, finding the essence of a thing was a simple process of reduction, and the use of inductive reasoning. In finding the cause of a 'phenomenal nature' such as heat, one must list all of the situations where heat is found. Then another list should be drawn up, listing situations that are similar to those of the first list except for the lack of heat. A third table lists situations where heat can vary. The 'form nature', or cause, of heat must be that which is common to all instances in the first table, is lacking from all instances of the second table and varies by degree in instances of the third table. Bacon's work was instrumental in the historical development of the scientific method. Includes Bacon's Essay on "Great Instauration," and "Preparative Toward a Material and Experimental History.". (shrink)

Here, for the first time, Christopher Kul-Want brings together twenty-five texts on art written by twenty philosophers. Covering the Enlightenment to postmodernism, these essays draw on Continental philosophy and aesthetics, the Marxist intellectual tradition, and psychoanalytic theory, and each is accompanied by an overview and interpretation. The volume features Martin Heidegger on Van Gogh's shoes and the meaning of the Greek temple; Georges Bataille on Salvador Dal’'s The Lugubrious Game; Theodor W. Adorno on capitalism and collage; Walter Benjamin and Roland (...) Barthes on the uncanny nature of photography; Sigmund Freud on Leonardo Da Vinci and his interpreters; Jacques Lacan and Julia Kristeva on the paintings of Holbein; Freud's postmodern critic, Gilles Deleuze on the visceral paintings of Francis Bacon; and Giorgio Agamben on the twin traditions of the Duchampian ready-made and Pop Art. Kul-Want elucidates these texts with essays on aesthetics, from Hegel and Nietzsche to Badiou and Rancire, demonstrating how philosophy adopted a new orientation toward aesthetic experience and subjectivity in the wake of Kant's powerful legacy. (shrink)

In the past thirty years, the United States has undergone a profound transformation in its social structure: Crime has increased, trust has declined, families have broken down, and individualism has triumphed over community. Has the Great Disruption of recent decades rent the fabric of American society irreparably? In this brilliant and sweeping work of social, economic, and moral analysis, Francis Fukuyama shows that even as the old order has broken apart, a new social order is already taking its place. (...) The Great Disruption forges a new model for understanding the Great Reconstruction that is under way. (shrink)

Prominent views about representation share a premise: that mathematical communication theory is blind to representational content. Here I challenge that premise by rejecting two common misconceptions: that Claude Shannon said that the meanings of signals are irrelevant for communication theory (he didn't and they aren't), and that since correlational measures can't distinguish representations from natural signs, communication theory can't distinguish them either (the premise is true but the conclusion is false; no valid argument can link them).

The paper maps out an alternative to a behavioural (economic) approach to business ethics. Special attention is paid to the fundamental philosophical principle that any moral ‘ought’ implies a practical ‘can’, which the paper interprets with regard to the economic viability of moral agency of the firm under the conditions of the market economy, in particular competition. The paper details an economic understanding of business ethics with regard to classical and neo-classical views, on the one hand, and institutional, libertarian thought, (...) on the other hand. Implications are derived regarding unintentional and passive intentional moral agency of the firm. The paper moves on to suggest that moral agency can be economically viable in competitive ‘market’ interactions, which is conventionally disputed by classical/neo-classical and institutional, libertarian economics. The paper here conceptualises active moral agency of the firm as the utilisation of ethical capital in firm--stakeholder interactions. This yields a reinterpretation of instrumental stakeholder theory. (shrink)

There is a significant convergence between some contemporary panpsychist theories and idealism. Traditional phenomenal, macro idealism has been widely criticised for its implausible account of physical facts. This paper examines three idealism friendly contemporary panpsychist philosophies and suggests that with some revisions a plausible realist and physical idealism can be articulated. Taking from information-theoretic models of consciousness and metaphysical arguments for the ontological primacy of mind, it is suggested via a Schelling inspired perspective that aspects of consciousness??? intrinsic nature provide (...) a promising approach to the decomposition problem which is currently a significant challenge to pan/cosmopsychist theories. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Constituer le Réel. Noétique et Métaphysique chez Dietrich de Freiberg by Véronique DecaixBrian Francis ConollyVéronique Decaix. Constituer le Réel. Noétique et Métaphysique chez Dietrich de Freiberg. Paris: Librairie Philosophique J. Vrin, 2021. Pp. 336. Paperback, $48.00.Dietrich of Freiberg's theory of the constitutive power of the intellect, as presented in his De origine rerum praedicamentalium, has proved unusually resistant to contextualization within the philosophical and theological discussions at (...) the University of Paris in the last two decades of the thirteenth century. There is little indication in the quodlibet literature that any of his contemporaries were aware of his unusual doctrine, let alone interested in responding to it, and Dietrich himself provides few hints as to which quaestiones of contemporary interest he is responding to. One therefore welcomes this study by Véronique Decaix in which it is argued that "il est irréfutable que les concepts centraux du De origine ont été forgés dans une discussion permanente avec Henri de Gand" (223). Drawing upon and developing the work of Pasquale Porro, Jan Aersten, and others, Decaix establishes Dietrich's indebtedness to Henry of Ghent, all while providing a comprehensive and remarkably clear, detailed, and precise presentation of Dietrich's theory of the constitutive power of the intellect. [End Page 706]Particularly noteworthy is the manner in which Decaix clarifies that there are several distinct ways in which the intellect, on Dietrich's theory, exercises its constitutive power. Thus, for instance, "categorial constitution," whereby certain relations and the six posterior relative categories are constituted, is distinguished from "quidditative constitution," wherein a real natural thing is constituted in its quidditative being, which is at the same time the mode or manner in which the intellect constitutes its own proper object. Decaix clarifies that such modes of constitution differ not only with respect to what is constituted, but by the kind of causality exercised by the intellect. Categorial constitution is a kind of formal causality—because it concerns only accidents, and because intellect grasps these accidents "sur une modalité déduite d'un élément extrinsèque" (284)—whereas quidditative constitution is efficient—it is "plus fondamentale, car elle est plus essentielle et plus intérieure" and "s'exerce sur la forme substantielle et cause l'étant en tant qu'étant" (286). In either case, whether the mode of constitution is categorial or quidditative, Decaix makes clear that constitution is not creation, and does not pertain to the reality or absolute entity of the thing affected by the intellect's constitutive power. Rather, constitution in the relevant sense here entails introducing and imposing upon the real natural thing a new mode of being: with respect to categorial constitution, that mode of being is ad aliud (to be in relation to another); with respect to quidditative constitution, the constituted mode of being is quidditative being.Decaix argues that Dietrich consciously develops his theory of categorial relation within the framework provided by Henry of Ghent. She cites as evidence, among other factors, that Dietrich concludes his analysis of categorial relation with what Decaix calls the "exacte contre-pied" (154) to question 3 of Henry's Quodlibet IX: "Utrum circumscripta re sui fundamenti relatio possit signari per nomen primae impositionis?" Dietrich in effect responds: "Si autem ab huiusmodi entibus removeamus actum rationis, tunc secundum nullum modum sunt entia quantum ad id, quod significatur per nomen, sed relinquitur sola realitas et entitas fundamenti" (160).Question 3 of Henry's Quodlibet IX is still more important for Decaix's argument. For she sees herein more than a germ of Dietrich's doctrine of the constitutive power of the intellect. As Decaix explains, in addition to the real foundation (quantity or quality) provided by nature, and the pure ratio of relation, provided by the intellect, Henry introduces the modus characterizatus a re, whereby the peculiar nature of the foundation (e.g. the length or the color) particularizes the general notion of the pure relation (157–58). Thus, the real, particular relation, for example, "is shorter than" or "is similar to," arises only from both nature and the intellect as joint contributing causes. In this... (shrink)

Co-published with the University of Queensland Press. HPC holds rights in North America and U. S. Dependencies. Since its first publication in 1976, Alan Chalmers's highly regarded and widely read work--translated into eighteen languages--has become a classic introduction to the scientific method, known for its accessibility to beginners and its value as a resource for advanced students and scholars. In addition to overall improvements and updates inspired by Chalmers's experience as a teacher, comments from his readers, and recent developments in (...) the field, this fourth edition features an extensive chapter-long postscript that draws on his research into the history of atomism to illustrate important themes in the philosophy of science. Identifying the qualitative difference between knowledge of atoms as it figures in contemporary science and metaphysical speculations about atoms common in philosophy since the time of Democritus offers a revealing and instructive way to address the question at the heart of this groundbreaking work: What is this thing called science? (shrink)

This book identifies the organizing concepts of physical and biological phenomena by an analysis of the foundations of mathematics and physics.

The paper reconstructs in economic terms Friedman's theorem that the only social responsibility of firms is to increase their profits while staying within legal and ethical rules. A model of three levels of moral conduct is attributed to the firm: (1) self-interested engagement in the market process itself, which reflects according to classical and neoclassical economics an ethical ideal; (2) the obeying of the "rules of the game," largely legal ones; and (3) the creation of ethical capital, which allows moral (...) conduct to enter the market process beyond the rules of the game. Points (1) and (2) position the Friedman theorem in economic terms while point (3) develops an economic revision of the theorem, which was not seen by Friedman. Implications are spelled out for an instrumental stakeholder theory of the firm. (shrink)

The article reconstructs, in economic terms, managerial business ethics perceptions in the Japanese consumer market for fast-moving daily consumption products. An economic, three-level model of moral agency was applied that distinguishes unintentional moral agency, passive intentional moral agency and active intentional moral agency. The study took a qualitative approach and utilized as empirical research design an interview procedure. The study found that moral agency of Japanese firms mostly extended up to unintentional and intentional passive moral agency. Certain myopic managerial views (...) were found to affect active moral agency. This leaves room for business ethics program that aim at the development of active moral agency. (shrink)

The authors study the impact of institutional corporate social responsibility —defined as CSR targeted at a borrowing firm’s secondary stakeholders—on bank loans. Findings suggest that higher levels of institutional CSR are associated with lower levels of interest rates and loan spreads. In addition, institutional CSR also tempers the positive impact of loan maturity and firm leverage on interest rates and loan spread. These effects were strongest among firms that demonstrated sustained performance, rather than among firms that showed mixed performance in (...) terms of their secondary stakeholder-related activities. This study indicates institutional CSR is valued by stakeholders for its risk mitigating and transaction cost reducing effects independent of technical CSR, defined as CSR targeted at primary stakeholders. (shrink)

The article suggests that in a modern context, where value pluralism is a prevailing and possibly, even ethically desirable interaction condition, institutional economics provides a more viable business ethics than behavioural business ethics, such as Kantianism or religious ethics. The article explains how the institutional economic approach to business ethics analyses morality with regard to an interaction process, and favours non-behavioural, situational intervention with incentive structures and with capital exchange. The article argues that this approach may have to be prioritised (...) over behavioural business ethics, which tends to analyse morality at the level of the individual and favours behavioural intervention with the individual’s value, norm and belief system, e.g. through ethical pedagogy, communicative techniques, etc. Quaker ethics is taken as an example of behavioural ethics. The article concludes that through the conceptual grounding of behavioural ethics in the economic approach, theoretical and practical limitations of behavioural ethics, as encountered in a modern context, can be relaxed. Probably only then can behavioural ethics still contribute to raising moral standards in interactions amongst the members (stakeholders) of a single firm, and equally, amongst (the stakeholders of) different firms. (shrink)

Transparency and openness are broadly endorsed in energy and environmental modelling and analysis, but too little attention is given to the transparency of value-laden assumptions. Current practices for transparency focus on making model source code and data available, documenting key equations and parameter values, and ensuring replicability of results. We argue that, even when followed, these guidelines are insufficient for achieving deep transparency, in the sense that results often remain driven by implicit value-laden assumptions that are opaque to other modellers (...) and researchers, and that may not be understood by wider audiences to be controversial. This paper identifies additional best practices for achieving transparency by highlighting issues where disagreement over value judgements will persist for the foreseeable future. Recommendations for deepening transparency are developed by learning from successes and ongoing challenges represented in three case studies. We provide recommendations to accelerate the adoption of additional best practices for deepening transparency of energy and environmental modelling in policy-relevant domains, increasing stakeholder participation with non-modellers, and encouraging interdisciplinary dialogue. (shrink)

The main aim of this final essay is to draw on the insights gathered in the Debate “Do Referendums Enhance or Threaten Democracy” to inform future normative and empirical discussions about the design of popular vote processes. We first offer some clarifications regarding three of the concerns raised by respondents about our introductory essay. We then propose a systematic classification of the lines of variation along which the design of popular vote processes usually varies. More precisely, we highlight nine lines (...) of variation: trigger, origin of the text, legal basis, scope, trigger requirements, time, ballot, information, and decision rule. We conclude by emphasizing the relevance and necessity of debating the formal institutional design of popular vote processes. (shrink)

Since Austin’s introduction of the locutionary-illocutionary-perlocutionary distinction, it has been a matter of debate within speech act theory whether illocutionary acts like promising, warning, refusing and telling require audience ‘uptake’ in order to be performed. Philosophers on different sides of this debate have tried to support their positions by appealing to hypothetical scenarios, designed to elicit intuitive judgements about the role of uptake. However, philosophers’ intuitions appeared to remain deadlocked, while laypeople’s intuitions have not yet been probed. To begin rectifying (...) that, we ran two experiments probing lay intuitions about the implications of uptake failure. Overall, we found that participants’ responses were skewed towards agreement that speech acts were performed, despite the lack of uptake. There were, however, significant differences across the four different speech act types we investigated (with the highest levels of agreement found for refusing, followed by warning, then telling, and finally promising). We also obtained evidence of complex effects relating to the (high or low) stakes involved in the scenarios. While this study only represents an initial exploration of intuitions about uptake, our results form a basis for further research into their nature and significance, across a range of speech acts, scenarios, and experimental designs. (shrink)

This article responds to Giubilini and Minerva’s article ‘After birth abortion: why should the baby live?’ published in the Journal of Medical Ethics. They argue for the permissibility of ‘after-birth abortion’, based on two conjoined considerations: (1) the fetus or newborn, though a ‘potential person’, is not an actual person, because it is not mature enough to appreciate its own interests, and (2) because we allow parents to terminate the life of a fetus when it is diagnosed with a deformity (...) or fatal illness because of the burden it will place on the child, parent, family or society we should also allow parents to do the same to their newborn, since it is no more a person than the fetus. The author critiques this case by pointing out (a) the metaphysical ambiguity of potential personhood and (b) why the appeal to burdens is irrelevant or unnecessary. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Dei Filius II:On Divine RevelationSimon Francis Gaine, O.P.With chapter 2 of Dei Filius, the First Vatican Council's Constitution on the Catholic Faith moves on from the confession of faith in God, the Creator of all things, to the fact of God's revelation to us human creatures. The chapter covers first natural revelation through creation and the possibility of our natural knowledge of God, then why we also need (...) a further revelation which is supernatural, the presence of that supernatural revelation in Scripture and Tradition, and finally the canonicity, inspiration, and interpretation of the Bible.1The first sentence of the chapter declares that "holy Mother Church holds and teaches that God, the beginning and end of all things, may be known with certainty by the natural light of human reason."2 This sentence, with its affirmation of the possibility of sure natural knowledge of God without the benefit of supernatural revelation, is perhaps the most well-known of the chapter, the most hotly debated at the council itself, and the most discussed in the secondary literature.3 Hardly any comment is [End Page 839] ever made, however, on how the second chapter begins with the statement that the Church "holds and teaches" what follows. This phrase tenet et docet contrasts neatly with how the first chapter began: "The Holy Catholic, Apostolic, Roman Church believes and confesses that there is one, true and living God," and so on. While chapter 1's opening sentence spoke of the Church believing and confessing, chapter 2's opening sentence speaks instead of the Church holding and teaching, employing the verb teneo (hold) in contrast to credo (believe).4One can easily recognize a structural parallel between the two phrases: the inner act of holding in chapter 2 corresponds to the inner act of believing in chapter 1, and the external act of teaching in chapter 2 corresponds to the external act of confessing in chapter 1. I shall say something about the Church's holding and teaching, and its overall contrast as a unit with the earlier unit of believing and confessing, before going on to say something about the wider content of the chapter in that light. I do this partly because this symposium is about not only Vatican I's Constitution on the Catholic Faith, but also theology today. Catholic theology today is familiar with a precise distinction between "believing" and "holding," and while it is closely related to the distinction between believing and holding found in Dei Filius, I do not think the two distinctions are quite the same. So, in order to avoid confusion, I shall say something about the distinction familiar in theology in today, and then say something about the distinction at work in Vatican I. [End Page 840]The Profession of Faith in use in the Church since 1989, after quoting the Nicene Creed, continues as follows: "With firm faith, I also believe everything contained in the word of God, whether written or handed down in Tradition, which the Church, either by a solemn judgment or by the ordinary and universal Magisterium, sets forth to be believed as divinely revealed."5 But to this primary profession of what is usually called theological or divine faith, since it is a response to God's revelation, there is then added the following: "I also firmly accept and hold each and every thing definitively proposed by the Church regarding teaching on faith and morals."6 A third category, which pertains to non-definitive teaching and to which the appropriate response is "religious obedience of will and intellect," need not detain us here.7The Latin of "I accept and hold" is amplector et retineo, and in the 1989 Profession, it is said in definite contrast to faith and belief as an assent distinct from but related to that of divine faith itself. Though officially translated as "hold"—which might also have rendered teneo—retineo seems to connote guarding and preserving something, holding onto it, rather than merely holding it. The difficulty in interpreting such formulas (including terms such as "profess," "hold," and so on) is indicated by the fact that the previous Profession of... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 381 Nature and Motion in the Middle.Ages. By FR. JAMES A. WEISHE,IPL. Edited by William E. Carroll. Studies in Philosophy and the History of Philosophy, v. 11. Washington, D.C.: The Catholic University of American Press, 1985. Pp. xii + 292. In this book the editor brings together some articles previously published by Fr. James Weisheipl which deal with various questions relating to Aristotle's natural philosophy along with (...) some medieval interpretations, mainly by St. Thomas Aquinas. The volume was not originally intended to be a posthumous offering, but Fr. James's untimely death has made it into one, and the editor provides a warm ' In Memoriam' at the end. During his fruitful scholarly career in medieval studies Weisheipl devoted much of his efforts to correcting what he took to be some basic modern misunderstandings of Aristotelian and medieval natural philosophy. A long-standing and still commonly held view has it that modern science became possible only after a total and unequivocal rejection of Aristotle's understanding of physical science. According to this theory, science as we now understand it appeared only in the seventeenth century. which is to say long after the close of the Middle Ages (pp. 261 ff.) and therefore, apart from purely historical interest, there remains nothing to be gained from a study of the medieval view of science. In the last century, however, Pierre Duhem argued that heretofore unrecognized linkages exist between modern science and the much earlier efforts by Aristotle and his medieval interpreters. Following Duhem's pioneering work, more recent scholarship has increased still further our knowledge of the relationship between early and modern science, with some (e.g. A. Maier) emphasizing elements of discontinuity and others (e.g. Weisheipl ) pointing out some long neglected but nonetheless philosophically sound and therefore still valuable insights of Aristotle and his medieval disciples. Weisheipl argues that the Aristotelian/medieval notion of nature is perfectly compatible with what he terms the physico-mathematical approach so profitably adopted by modern science. (ch. 11) He rejects the idea that the scientist, after the weleome advances of men like Galileo and Newton, is henceforward correct in replacing the earlier concept of nature with a purely mechanistic model of the universe. The more recent fruitful application of the physico-mathematieal method in science, far from requiring the rejection of Aristotle's concept of nature in favor of a nature-less mechanical model, finds a needed complimentarity with its inclusion as a sure foundation. Taking Aristotle's lead, Albert the Great, Aquinas, and others in fact, Weisheipl argues, were quite well aware of 38~ BOOK REVIEWS the more mathematically grounded method in studying nature. The work they did especially in astronomy, optics, and harmonics, W eisheipl points out, clearly reveals their belief in the heuristic power of mathematics. He readily admits that the earlier attempts to ' save the appearances ' with relatively primitive mathematical tools pale in comparison with the modern achievement, but he thinks the fundamental instinct so remarkably exploited by later scientists is already evident in earlier times. At the core of Weisheipl's exposition of Aristotelian/medieval science is the basic concept of nature, and the frequent failure of scholars to understand this concept conectly is, in his view, the major underlying reason for so much confusion. " For Aristotle..., v. (shrink)

No detailed description available for "The State of the Art".

In November 2022, OpenAI released ChatGPT, an incredibly sophisticated chatbot. Its capability is astonishing: as well as conversing with human interlocutors, it can answer questions about history, explain almost anything you might think to ask it, and write poetry. This level of achievement has provoked interest in questions about whether a chatbot might have something similar to human intelligence or even consciousness. Given that the function of a chatbot is to process linguistic input and produce linguistic output, we consider the (...) question whether a sophisticated chatbot might have inner speech. That is: Might it talk to itself, internally? We explored this via a conversation with ‘Playground’, a chatbot which is very similar to ChatGPT but more flexible in certain respects. We asked it questions which, plausibly, can only be answered if one first produces some inner speech. Here, we present our findings and discuss their philosophical significance. (shrink)