Controversy persists over the ethics of compensating research participants and providing posttrial benefits to communities in developing countries. Little is known about residents' views on these subjects. In this study, interviews about compensation and posttrial benefits from a hypothetical HIV vaccine trial were conducted in Uganda’s Rakai District. Most respondents said researchers owed the community posttrial benefits and research compensation, but opinions differed as to what these should be. Debates about posttrial benefits and compensation rarely include residents' views like these, (...) but future ones should. (shrink)

We relate the classifiability of a complete finitary first-order theory in the sense of S. SHELAH to the determinacy of the class of -saturated models in the sense of stationary logic.

Comparative political theory is at best an embryonic and marginalized endeavor. As practiced in most Western universities, the study of political theory generally involves a rehearsal of the canon of Western political thought from Plato to Marx. Only rarely are practitioners of political thought willing (and professionally encouraged) to transgress the canon and thereby the cultural boundaries of North America and Europe in the direction of genuine comparative investigation. Border Crossings presents an effort to remedy this situation, fully launching a (...) new era in political theory. Thirteen scholars from around the world examine the various political traditions of West, South, and East Asia and engage in a reflective cross-cultural discussion that belies the assumptions of an Asian "essence" and of an unbridgeable gulf between West and non-West. The denial of essential differences does not, however, amount to an endorsement of essential sameness. As viewed and as practiced by contributors to this ground-breaking volume, comparative political theorizing must steer a course between uniformity and radical separation--this is the path of "border crossings.". (shrink)

Aristotle, Politics, Books V and VI, trans. David Keyt, Clarendon Aristotle Series , pp. xvii + 265; ?45 and $75 ISBN 0 19 823535 6 ; ?16.99 and $21.95 ISBN 0 19 823536 4.

I challenge Jackendoff's claim that semantics should not be paralyzed by a failure to solve Brentano's problem of intentionality. I argue that his account of semantics is in fact paralyzed because it fails to live up to his own standards of naturalization, has no account of falsity, and gives the wrong semantic objects for words and thoughts.

The reflexive character of enactive theory is spelled out, in an effort to make explicit that which is usually implicit in debate: that we are responsible for the distinctions we draw, and that ultimately, the world that we collectively characterize is a joint production. Enaction, as treated here, is not a positivist scientific field, but an epistemologically self-conscious way to ground our understanding of the value-saturated lives of embodied beings. This stance is seen as entirely congruent with the scientific field (...) of ecological psychology, which is itself then cast as a specific example of the kind of science that can be done in an enactive mode. (shrink)

Professor Weinberg, in his recention, Relation, and Induction, has critically discussed the nominalistic tradition stemming from Ockham and continuing in the work of Berkeley and Hume. In this tradition there is one fundamental principle, which however divides into two parts. The first is Whatever is distinguishable is distinct, and conversely. The second is Whatever is distinct is separable, and conversely. Weinberg argues that both and are mistaken.In this paper I propose to explore the case against nominalism. I shall suggest that (...) Weinberg's argument against, though not defective in the way some recent critics believe, depends upon a hidden premiss. I shall also suggest that the argument against, when the needed premiss is added, is but a special case of a more general argument. The latter in no way depends upon considerations concerning relational predicates, though Weinberg does in his discussion specifically introduce such considerations. Nor is that unreasonable on his part. (shrink)

The question discussed in the present paper is whether actions that are free can be thought of as rational. According to one view, no free action could be rational. According to another, all free actions must be rational. I argue that both these positions are false and that there is no necessary connection between freedom and rationality. Some free actions are rational, others are not.

James Mark Baldwin was one of the leaders in the new experimental psychology that developed at the end of the 19th century. In a discussion of F. H. Bradley’s view of the self, he makes an apparently odd remark. Baldwin describes Bradley’s account of the active self, the self of volition and desire. In particular, he refers to Bradley’s account of the feeling of self activity. On the latter, certain contents defining the ‘I’ remain constant, while there is change in (...) which certain other contents replace others; in acting on desire the self expands itself to include certain new contents within itself. Bradley puts it this way: ‘In desire and volition we have an idea held against the existing not-self, the idea being that of a change in that not-self. This idea … is felt to be a part of that self which is opposed to the not-self…’. We have ‘the expansion of the self so far as that is identified with the idea of the change’. Often the desire has consciously before itself the idea of those elements which it wishes to include within itself. But often, too, these elements are below the threshold of consciousness, implicity rather than explicit: ‘… in some cases where the self apprehends itself as active, there seems at first sight to be no idea. But the problem is solved by the distinction between an idea which is explicit and an idea not explicit’. Baldwin comments on this account, that. (shrink)

Name der Zeitschrift: Klio Jahrgang: 97 Heft: 1 Seiten: 7-31.

This study examines the use of names in the construction of “credibility” as a journalistic duty. Using the framework set forth by Tuchman (1972) of objectivity as a “strategic ritual,” the study discusses the ethical justifications put forth by the New York Times for the process through which it decided to identify a CIA interrogator who had been involved in questioning 9/11 captives. The examination concludes that the facticity of naming should ultimately be uncoupled from the concept of credibility.

This article treats the conflict between historicism and neo-Kantianism in the late nineteenth century by a careful examination of the writings of Wilhelm Windelband, the leader of the Southwestern neo-Kantians. Historicism was a profound challenge to the fundamental principles of Kant’s philosophy because it seemed to imply that there are no universal and necessary principles of science, ethics or aesthetics. Since all such principles are determined by their social and historical context, they differ with each culture and epoch. Windelband attempted (...) to respond to the challenge of this relativism by either broadening Kantian principles, so that they could accommodate the results of historicism, or by reformulating Kantian principles, so that they were impregnable to historical change. The article examines both aspects of Windelband’s strategy in some detail, noting the many changes and different formulations in his views. A final section considers some of the difficulties of Windelband’s strategy and concludes that, despite its heroic efforts, it was a failure.Keywords: Historicism; Normativity; Weltanschauung; Hegelianism; Relativism; Wilhelm Windelband; Immanuel Kant. (shrink)

Bergmann has proposed an ontology that contains an entity many find strange: particularity. And in fact, Bergmann, too, seems to find it strange. He proposes a phenomenological method in ontology, and holds, as he therefore should, that particularity is presented. Nonetheless, he also holds that it is ineffable, that its presence in a particular is an unsayable state of affairs, and that it is something which is not a thing and yet is also not nothing. Bergmann’s position has been long (...) developing, but especially in three recent essays. The aim of the present essay is to explore these views. We shall examine Bergmann’s method, and some criticisms of it by Rosenberg, in order to see whether we cannot get a better grasp of particularity. Specifically, we shall try to see whether it is not, after all, effable. It will turn out that this disagreement on the effability of particularity is really three disagreements: one concerning whether a particular can be thought apart from particularity, a second concerning the analysis of intentionality, and a third concerning whether, in the ontologically important sense of ‘different’, entities that are different are separable. (shrink)

This paper considers the converse of the principle that ought implies can, namely, the principle that must implies ought. It argues that this principle is the central premiss for Mill's argument that happiness is desirable (worthy of desire), and it examines the sense of must that is relevant and the implications it has for Mill's moral philosophy.

Dallmayr argues that G W F Hegel is perhaps the leading philosopher of modernity and explores his philosophy as it pertains to the meaning of modernity and postmodernity: its celebration of individual freedom and the importance of a network of social relationships, public justice and civic virtue. This important text explains Hegel's work in the context of current theoretical and philosophical debates about modernity, illustrating his response to contemporary issues and recognizing him as a major figure in the history of (...) political thought. (shrink)

In a paradoxical manner, Heidegger's work is deeply tainted by his complicity with totalitarian (fascist) oppression, despite the fact that his philosophy, in its basic tenor, was always dedicated to freedom and resistance to totalizing uniformity. While acknowledging his early fascination with power struggles, the essay tries to show how, as a corollary of his turning (Kehre), Heidegger steadily sought to extricate himself from the tentacles of oppressive power (Macht) and manipulative domination (Machenschaft). The focus here is on recently published (...) treatises of the 1930's. The conclusion inserts Heidegger's thought into the contemporary arena of global standardization. (shrink)

I would like to record my thanks to Paul Thompson for useful conver sations over the years, and also to several generations of students who have helped me develop my ideas on biological theory and on Darwin. My wife has, as usual, been more than helpful; in particular she typed a good portion of the manuscript while I was on leave a few years ago, more now than I like to remember. My parents were both looking forward to holding a (...) final copy of this book. I only regret that my mother did not live long enough to see its completion. I must also thank the publishers and their staff. They have been re markably patient about meeting deadlines - promises were repeatedly made and then, owing to family situations, had to be broken - and for this I am considerably in their debt. I would further like to thank the following authors and publishers for permission to use their work: R. C. Lewontin, The Genetic Basis of Evolutionary Change, Figure 1, p. 14; © 1964 Columbia University Press; reprinted here by kind permission of the author and publisher. F. Wilson, 'Goudge's Contribution to the Philosophy of Science', in L. W. Sumner, J. G. Slater, and F. Wilson (eds.), Pragmatism and Purpose: Essays in Honour of T. A. Goudge; © 1964 University of Toronto Press; reproduced here in part by kind permission of all the editors and the publisher. (shrink)

It is incorrect to construe Hume as a Pyrrhonian sceptic. Or so I have argued elsewhere. To the contrary, Hume in fact offers a detailed defence of the thesis that the norms of scientific inference, that is, the “rules by which to judge of causes and effects”, arereasonablerules to follow in forming our beliefs. Conforming to these rules in its formation of causal beliefs is astrategythe understanding employs in order to satisfy the end of curiosity (T271). Science is reasonable because, (...) so far as we can, within our fallible limits, discover, it is the strategy of belief formation that is the best means of achieving our end of truth, insofar as the latter is, within our fallible limits, attainable. (shrink)

I offer Jimmy a dollar to wiggle his ears. He wiggles them because he wants the dollar and, as a result of my offer, thinks he will earn it by wiggling his ears. So I cause him to believe something that explains, or helps to explain, why he wiggles his ears. If I push a button, and a bell, wired to the button, rings because the button is depressed, I cause the bell to ring. I make it ring. Indeed, I (...) ring it. So why don’t I, by offering him a dollar, make Jimmy wiggle his ears? Why, indeed, don’t I wiggle them? If I ring a bell by pushing a button, why don’t I wiggle Jimmy’s ears by offering him a dollar?That is a question that has always vexed a compatibilist’s vision of human freedom. If an intentional act–say, wiggling one’s ears in order to earn a dollar–is caused by one’s beliefs and desires, then, by the transitivity of the causal relation, it appears to follow that it is caused by whatever causes one to have those beliefs and desires. But the causes of belief and desire are often factors over which one has no control. So intentional behavior is often something one is made to do by factors over which one has no control. This, however, robs intentional behaviorand, presumably, also voluntary action–of its autonomy. Deliberate acts–Jimmy wiggling his ears to earn a dollar–have the same causal structure as does a bell that rings because a button is pushed. The only difference is the switch. (shrink)

For Martin Heidegger the story of Western philosophy ended basically in egocentrism or the metaphysics of “subjectivity”; however, he acknowledged the possibility of another path in Greece: that of pre-Socratic thinking. Yet, there is a further path he did not acknowledge: the tradition of Orthodox philosophy and theology. The paper focuses on some key works of the prominent contemporary Greek philosopher Christos Yannaras, for a long time professor in Athens. Taking over the notions of “Being” and ontology, Yannaras construes them (...) not as ontic “substances” amenable to epistemic knowledge, but as guideposts to “relational” or participatory experience. His early text On the Absence and Unknowability of God: Heidegger and the Aeropagite explores the affinity between the German thinker and the Orthodox stress on “apophaticism.” For Yannaras, apophaticism profoundly reorients philosophical inquiry; it also has important implications for human “personhood” and “freedom.” Far from denoting individuation, personhood for him means a face standing out toward others, just as freedom transcends self-will in the direction of a relational event. By way of conclusion, I probe the status of relational “community.” For Yannaras, I ask, is community a concretely achieved way of life ; or does it point more apophatically to a future advent? (shrink)