The question of what exists is often seen as one of the metaphysician’s primary concerns—an ontological stance is a central and basic component of a great many positions in metaphysics. Consider, in particular, the debate surrounding the metaphysics of time: the question of whether non-present entities exist is typically thought of as one of the fundamental issues at stake in the debate, with each position on the nature of time consisting in part of an answer to this question of ontology. (...) My purpose in this paper will be to raise some worries about this focus on ontology, and to sketch an alternative approach to conceptualizing the debate—one that I think can help us get a clearer and deeper understanding of the fundamental issues at stake. I’ll focus in particular on the case of time and the ontology of non-present objects, but the framework I present is ultimately meant to apply more broadly to a range of debates involving ontology. On the framework I propose, the basic question at stake in this and other analogous debates is the following: Of the various perspectives we might adopt on reality, which perspective is fundamental? I’ll explain what this means and how it can help us reconceptualize the relevant metaphysical issues. (shrink)

In this paper, I examine our intuitive understanding of metaphysical contingency, and ask what features a metaphysical picture must possess in order to satisfy our intuitions about modal matters. After spelling out what I think are the central intuitions in this domain, I examine the debate between the two most widely held views on the nature of modality, namely, modal realism and modal actualism. I argue that while each of these views is able to accommodate some of our intuitions, it (...) leaves others unsatisfied. I then present an alternative metaphysical picture, which I argue can accommodate our intuitions in a way that the traditional views cannot. More specifically, I argue that our intuitions about modality call for a pluralist view of the structure of reality—a view on which there is more than one ultimate ‘shape’ to the fundamental facts, each corresponding to a distinct metaphysically privileged perspective on reality. (shrink)

Rabbi Nachman of Bratslav describes the tzaddik as experiencing time in a distinctive, enlightened way: What is seventy years for the rest of us feels like a mere fifteen minutes for the tzaddik. Furthermore, even higher levels of enlightenment are possible—for a tzaddik on a higher level, what feels like seventy years for the first tzaddik is again but a mere fifteen minutes. This pattern continues, approaching a limit point which Rabbi Nachman calls “above time,” and which is the perspective (...) on time of the Divine. How might Rabbi Nachman’s claims about enlightened temporal experience be understood? In this paper, my aim is to examine some ways of understanding what it might mean to ‘experience time more quickly’ or to ‘experience 70 years as 15 minutes’ in light of contemporary theories of the structure of temporal experience. I then present a novel interpretation of Rabbi Nachman’s claims which appeals to the contemporary notion of the specious present —a nonzero temporal interval experienced in a unified way as present. (shrink)

En los manuscritos de la novela Trento, de Leónidas Lamborghini, los comentarios sobre el espectador evidencian la fuerza que adquiere la dimensión teatral y narrativa en toda su obra, no solo en cuanto a técnicas tomadas prestadas de lo dramático sino sobre todo en cuanto a las consideraciones con respecto a los géneros y sus bordes. La organización del Fondo Lamborghini ha permitido un exhaustivo análisis de los aspectos que comparten sus obras narrativas con los “textos dramáticos” de Trentoen cuanto (...) a didascalias o préstamos de formatos escénicosy, sobre todo, de la concepción de espectador/lector presente en algunas de sus obras. Una edición genética basada en la búsqueda de los itinerarios que van y vienen a través de las fronteras genéricas entre novela y teatro presenta aspectos de interés para pensar no solo esta particular obra de Leónidas Lamborghini sino también todo su trabajo poético y narrativo, dado que los procedimientos y trabajos formales de reescritura son persistentes a lo largo de su creación. (shrink)

Word learning is basic to foreign language acquisition, however time consuming and not always successful. Empirical studies have shown that traditional (visual) word learning can be enhanced by gestures. The gesture benefit has been attributed to depth of encoding. Gestures can lead to depth of encoding because they trigger semantic processing and sensorimotor enrichment of the novel word. However, the neural underpinning of depth of encoding is still unclear. Here, we combined an fMRI and a behavioral study to investigate word (...) encoding online. In the scanner, participants encoded 30 novel words of an artificial language created for experimental purposes and their translation into the subjects’ native language. Participants encoded the words three times visually, audiovisually, and by additionally observing semantically related gestures performed by an actress. Hemodynamic activity during word encoding revealed the recruitment of cortical areas involved in stimulus processing. In this study, depth of encoding can be spelt out in terms of sensorimotor brain networks that grow larger the more sensory modalities are linked to the novel word. Word retention outside the scanner documented a positive effect of gestures in a free recall test in the short-term. (shrink)

This is a welcome reprint of a book that continues to grow in importance.

REM sleep behaviour disorder is a REM sleep-related parasomnia which may be considered a “dissociated state of wakefulness and sleep”, given that conflicting elements of REM sleep and of wakefulness coexist during the episodes, leading to motor and behavioural manifestations reminiscent of an enacted dream. RBD has been reported in association with α-synucleinopathies: around a third of patients with Parkinson’s disease have full-blown RBD.Recent data indicate that PD patients with RBD are more prone to hallucinations than PD patients without this (...) parasomnia. However it is still not clear why RBD in PD is associated with an increased prevalence of VHs.Data exist which suggest that visual hallucinations in PD may be the result of untimely intrusions of REM visual imagery into wakefulness. RBD, which is characterised by a REM sleep dissociation pattern, might be a condition that particularly favours such intrusions. However, other hypotheses may be advanced. In fact, deficits in attentional, executive, visuoperceptual and visuospatial abilities have been documented in RBD and found to occur far more frequently in PD with RBD than in PD without RBD. Neuropsychological deficits involving visual perception and attentional processes are thought to play an important role in the pathophysiology of VHs. On this basis, RBD in PD could be viewed as a contributory risk factor for VHs. (shrink)

Two attitudes are possible: one, that the world is an absolute jungle and that the exercise of coercive power by rulers is only a manifestation of this; and the other, that it is both necessary and right that there should be this exercise of power, that through it the world is much less of a jungle than it could possibly be without it, so that one should in principle be glad of the existence of such power, and only take exception (...) to its unjust exercise. (shrink)

In a series of recent papers, Jonathan Schaffer presents a novel framework for understanding grounding. Metaphysical laws play a central role. In addition, Schaffer argues that, contrary to what many have thought, there is no special 'explanatory gap' between consciousness and the physical world. Instead, explanatory gaps are everywhere. I draw out and criticize the methodology for metaphysics implicit in Schaffer's presentation. In addition, I argue that even if we accept Schaffer's picture, there remains a residual explanatory gap between consciousness (...) and the physical. The residual gap does most of the same philosophical work as the original. Schaffer has introduced a troublesome metaphysical methodology that fails to follow through on its biggest promise: to deflate the explanatory gap. (shrink)

This is a collection of the key articles written by renowned Wittgenstein scholar, G.P. Baker, on Wittgenstein’s later philosophy, published posthumously. Following Baker’s death in 2002, the volume has been edited by collaborator and partner, Katherine Morris. Contains articles previously only available in other languages, and one previously unpublished paper. Completely distinct from the widely-known work Baker did with P.M.S. Hacker in the Analytical Commentary on the Philosophical Investigations.

Some ways of defending inequality against the charge that it is unjust require premises that egalitarians find easy to dismiss—statements, for example, about the contrasting deserts and/or entitlements of unequally placed people. But a defense of inequality suggested by John Rawls and elaborated by Brian Barry has often proved irresistible even to people of egalitarian outlook. The persuasive power of this defense of inequality has helped to drive authentic egalitarianism, of an old-fashioned, uncompromising kind, out of contemporary political philosophy. The (...) present essay is part of an attempt to bring it back in. (shrink)

1. The present paper is a continuation of my “Self-Ownership, World Ownership, and Equality,” which began with a description of the political philosophy of Robert Nozick. I contended in that essay that the foundational claim of Nozick's philosophy is the thesis of self-ownership, which says that each person is the morally rightful owner of his own person and powers, and, consequently, that each is free to use those powers as he wishes, provided that he does not deploy them aggressively against (...) others. To be sure, he may not harm others, and he may, if necessary, be forced not to harm them, but he should never be forced to help them, as people are in fact forced to help others, according to Nozick, by redistributive taxation. (shrink)