Nonmonotonic reasoning in its broadest sense is reasoning to conclusions on the basis of incomplete information. Given more information, previously drawn inferences may be retracted. Commonsense reasoning has a nonmonotonic component; it has been argued that almost all commonsense inferences are of this sort. From the end of the 1980s to the present there has been an explosion in research in nonmonotonic reasoning. It is now possible to understand more clearly the properties of the major formalisms from a metatheoretical point (...) of view, the relationships among the formalisms and their connection to independently developed proof methods. The goal of this monograph is to make this understanding more accessible. (shrink)

The aim of this paper is to clarify the notion of shared emotion. After contextualizing this notion within the broader research landscape on collective affective intentionality, I suggest that we reserve the term shared emotion to an affective experience that is phenomenologically and functionally ours: we experience it together as our emotion, and it is also constitutively not mine and yours, but ours. I focus on the three approaches that have dominated the philosophical discussion on shared emotions: cognitivist accounts, concern-based (...) accounts, and phenomenological fusion accounts. After identifying strengths and weaknesses of these approaches and summarizing the elements that a multifaceted theory of shared emotions requires, I turn to the work of the early phenomenologist Edith Stein to further advance an approach to shared emotions that combines the main strengths of Helm and Salmela’s concern-based accounts and Schmid’s phenomenological fusion account. According to this proposal, the sharedness of a shared emotion cannot be located in one element, but rather consists in a complex of interrelated features. (shrink)

Schurz draws on modern alethic- deontic predicate logic to address the venerable yet enduring problem of whether what ought to be can be derived from what is. After two extensive introductory chapters supplying the background in philosophy and logic to readers unfamiliar with it, he examines such dimensions as the logical explication of Hume's thesis, the special Hume thesis, weakened versions of it, generalizations, some applications to ethical arguments, problems of identity and existence, whether there are analytic bridge principles, and (...) whether they are scientifically justifiable. The inquiry is expanded from Part II of his 1989 Relevant Deduction in Science and Ethics with a Case Study of the Is-Ought Problem. No index. Annotation copyrighted by Book News, Inc., Portland, OR. (shrink)

According to the comparative Bayesian concept of confirmation, rationalized versions of creationism come out as empirically confirmed. From a scientific viewpoint, however, they are pseudo-explanations because with their help all kinds of experiences are explainable in an ex-post fashion, by way of ad-hoc fitting of an empirically empty theoretical framework to the given evidence. An alternative concept of confirmation that attempts to capture this intuition is the use novelty criterion of confirmation. Serious objections have been raised against this criterion. In (...) this paper I suggest solutions to these objections. Based on them, I develop an account of genuine confirmation that unifies the UN-criterion with a refined probabilistic confirmation concept that is explicated in terms of the confirmation of evidence-transcending content parts of the hypothesis. (shrink)

An important distinction is that between selective abductions, which select an optimal candidate from given multitude of possible explanations, and creative abductions, which introduce new theoretical concepts and models. The article focuses on creative abductions, which are essential for scientific progress, although they are rarely discussed in the literature. Scientifically, fruitful creative abductions are demarcated from purely speculative abductions by means of three virtues which are possessed by the former but not by the latter: (i) providing unification, (ii) detecting common (...) causes and (iii) generating novel predictions by means of which they can be independently tested. Based on historical examples it is demonstrated that common cause abduction from correlated dispositions is the fundamental abductive operation by which new theoretical concepts and models are scientifically generated. Statistical factor analysis can be regarded as a statistical generalization of common cause abduction. (shrink)

This paper contributes to the clarification of the concept of “typicality” discussed in contemporary philosophy of physics by conceiving the nomological status of a typical behaviour such as that expressed in the Second Law of Thermodynamics as a “minutis rectis law”. A brief sketch of the discovery of “typicality” shows that there were ideas of typical behaviour not only in physics but also in sociology. On this basis and in analogy to the Second Law of Thermodynamics, it is shown that (...) the nomological status of sociological laws such as Gresham’s Law can also be conceived as “minutis rectis laws”. (shrink)

Two key ideas of scientific explanation - explanations as causal information and explanation as unification - have frequently been set into mutual opposition. This paper proposes a "dialectical solution" to this conflict, by arguing that causal explanations are preferable to non-causal explanations because they lead to a higher degree of unification at the level of the explanation of statistical regularities. The core axioms of the theory of causal nets are justified because they give the best if not the only unifying (...) explanation of two statistical phenomena: screening off and linking up. Alternative explanation attempts are discussed and it is shown why they don't work. It is demonstrated that not the core of TC but extended versions of TC have empirical content, by means of which they can generate independently testable predictions. (shrink)

Mind-wandering is often seen as the result of a certain attention behavior or even an attention deficit. However, Gestalt psychological research points to other explanations: The phenomena referred to as “mind-wandering” can be understood as a reorganization of the total phenomenal field of perception and experience as a result of experiencing serious discrepancies in this field (“non-Prägnanz” or “Imprägnanzen” in Gestalt psychological terminology). If the “non-Prägnanz” in the field is strong enough, the related facts and events are experienced as not (...) being compatible in a single common field. As a consequence, the field of perception and experience is split into two or more fields, each comprising its own phenomenal ego with its own phenomenal world. This approach allows the identification of certain rules for the occurrence of these phenomena and an informed handling of them. The paper introduces this Gestalt psychological multiple-field approach and discusses its conditions, implications, and potential applications. Examples from Gestalt theoretical psychotherapy, in the context of which this approach was developed in a differentiated way, and from other areas of application, serve as illustrations. (shrink)

Name der Zeitschrift: Kierkegaard Studies Yearbook Jahrgang: 2016 Heft: 1 Seiten: 281-304.

In recent years Donald Davidson has outlined main features of a "unified theory" of language and action. The article tries to lay open the central theoretical steps one has to take from his "radical interpretation" to his theory of rationality and his triangulation model of externalism. It is argued that Davidson's reinterpretation of Tarski's T - sentences can be used to show a fundamental symmetry between representation and expression of propositional contents. Yet, his theoretical framework has to be enriched to (...) deal with the problem of contextualism that arises from his redescription of utterance meanings. The paper shows in order to elaborate Davidson's claim that rationality is a normative concept one has to address the question of an internal relationship between radical interpretation, rationality and externalism. (shrink)

The domain of pragmatics is to arrange in the architectonic of competences. Competences are to discriminate on the base of distinction between rule-following behaviour and action-rules. This can be understood as a critic of L. Wittgensteins conception of following a rule. The Frankfurter version of speechacttheory has argued - following partial K Bühler - that three fundamental properties (functions) of language can be identified: the representation of state of affaires, the generation of interpersonal relationship and the expression of intentional make (...) happen someone (Erlebnisse). Further dimensions and explications for concerning this properties shall be elaborated. Steps to constructive pragmatics can be gone. (shrink)

Josh Weisberg discusses what he calls the “Heidelberg Problem” (named after Dieter Henrich’s Heidelberg School). However, he mischaracterizes this problem and believes he is able so resolve the problem, as mischaracterized, as well as meet the de se constraint, in the theoretical frame of reference of the Higher-Order Thought Monitoring theory of consciousness. This commentary highlights the fundamental flaw in his approach, while encouraging further philosophical exchange with our American philosophical colleagues about the “Heidelberg Problem”.

This paper deals with the “magic” of the Carpocratians, who, according to Irenaeus of Lyon, believed in the Platonic tripartite nature of the soul. The Carpocratian approach to philosophical magic is probably derived from Neoplatonic ideas popular during the first centuries of the Common Era. The Carpocrations, a second-century Christian Gnostic group, believed Yeshua was a soul personality like all other people, but because of his “spiritualization,” he reached the state of the “philosophical magician.” He did not lose his memory (...) while “staying with his Father” (while he was in the eternal sphere before his next incarnation) and, according to Irenaeus, despised the creators (angels) of the world during the ascension of the soul, a Hermetic and Neoplatonic notion. In addition, as the Christ, Yeshua overcame all emotions and passions. That is, according to the Neoplatonic tripartite nature of the soul, he overcame the emotional part of himself in favor of the spirit. This ascent gave him magical abilities such as healing and prophecy. The Carpocratians believed that each soul can achieve what Christ achieved. Ceremonial and heavenly magic was practiced by the Carpocratians, but their main goal was to achieve the complete spiritualization of the soul or the attainment of Christ Consciousness. To analyze Carpocratian magic, it is useful to use the theories of other magicians like Agrippa von Nettesheim or Iamblichus, because their ideas improve our limited understanding of the text by the Early Church Writer Irenaeus whose basic interest in the Carpocratians was heresiology. Finally, this analysis of how magic was applied by the Carpocratians could contribute to a better understanding of their philosophy. (shrink)

The articles collected in this volume document the eighth conference organized by the Institute for the Cultural and Intellectual History of Asia of the Austrian Academy of Sciences. The conference in which Indologists, Theologians and Philosophers participated in, took place in september 2004 under the title "Certainty of Believe and Truth in Religious Tradition". Against the background of Gerhard Oberhammer's hermeneutics of religious traditions the contributors challenge from their professional viewpoint the traditional understanding of the relationship between certainty of (...) belief and truth and give reasons that certainty of belief found in a special religious tradition cannot claim absolute truth, even if its validity within a tradition is not to be denied. (shrink)

Die in diesem Bande vereinigten Aufsatze dokumentieren die siebte einer Reihe thematisch aufeinander bezogener Arbeitstagungen von Indologen, Buddhologen und Theologen, zu der das Institut fur Kultur- und Geistesgeschichte Asiens der Osterreichischen Akademie der Wissenschaften eingeladen hatte, und die im September 2000 unter dem Titel "Mythisierung der Transzendenz als Entwurf ihrer Erfahrung" stattfand. Zur Diskussion stand die Tragweite und Anwendbarkeit des Begriffes "Mythisierung", ein zentraler Terminus der Religionshermeneutik Gerhard Oberhammers. Dieser Begriff ermoglichte es den Beitragenden nicht nur, den Gegensatz von (...) Erfahrung, Sprache und Transzendenz in den unterschiedlichen Religionen zu problematisieren, sondern mit ihm konnte auch auf die Bedingungen jeder historisch-konkreten Religion reflektiert werden. Zu den theologischen und philosophischen Beitragen gehoren: Gerhard Oberhammer, Mit-sein, Mythisierung und Transzendenz. Einleitende Gedanken; Siegfried Wiedenhofer, "Mythisierung der Transzendenz". Zwischen Offenbarungsereignis und Traditionsvermittlung; H. J. Adriaanse, Wort, Offenbarung und Theologie als Momente der Mythisierung. Karl Barths Theologie des Wortes Gottes als Prufstein eines religionshermeneutischen Grundbegriffs; Desiree J. Berendsen, Mythisierung der Transzendenz als Ordnung des Lebens. Uber Kierkegaard und Oberhammer; Marcus Schmucker, Von der individuellen Erfahrung zum Text; Norbert Hintersteiner, Von der Gebung des Unendlichen. Phanomen und Transzendenz bei Jean-Luc Marion. Shizuteru Ueda, Mythisierung und Ent-Mythisierung der Transzendenz als Entwurf ihrer Erfahrung im Zen-Buddhismus; Hans-Peter Muller, Mythisierung geschichtlicher Ereignisse im Alten Testament und im Alten Vorderen Orient; Lourens Minnema, Bildlose Bildhaftigkeit. "Mythisierung" im Werk Mark Rothkos; Johann Reikerstorfer, Kritische Toleranz. Verstandigungsmoglichkeiten im interreligiosen Dialog? Indologische Beitrage: Halina Marlewicz, Advaita Vedanta Hermeneutics of Revelation Key-Statements as "Mythicising" of Transcendence; Jan C. Heesterman, Opfer, Transzendenz und Dharma in der Sicht der Mima'sa; Andre Padoux, Mythisierung am Beispiel des Sivaismus; Marion Rastelli, Der Tempel als Mythisierung der Transzendenz; Axel Michaels, Tirtha - Orte der Transzendenz in hinduistischen Texten, Ritualen und Karten; Tilmann Vetter, Zur Anthropologie der Khandha-Passagen in den alteren Sammlungen des Pali-Kanons. (shrink)

This monograph offers new insights into the connection between self-consciousness and emotion. It focuses on what fundamental “feelings of being” tell us about ourselves. The results enrich the philosophy of human affectivity and help shed new light on some pressing, current problems. The author seeks to understand self-consciousness as an affective phenomenon, namely as self-feeling. He identifies it as a pre-reflective, pre-propositional, bodily feeling that shapes our space of possibilities. It is the affective disclosure of individual existence. His account overcomes (...) the difficulties of infinite regress and vicious circularity that reflective accounts of self-consciousness struggle with. At the same time, it helps build a bridge between the basic level of self-consciousness and the higher level of more substantial thoughts about oneself. The title explores fundamental affectivity, Matthew Ratcliffe’s theory of existential feelings, features of self-feeling, and appropriateness and inappropriateness in self-interpretation. It also considers the contributions of the Heidelberg School of self-consciousness to current debates. The title provides students and researchers with a unique look into such vital philosophical questions as: What is self-consciousness? How do we know ourselves? It will also appeal to a wider audience interested in self-consciousness and/or human affectivity since it does not presuppose knowledge of the jargon. (shrink)

The fame of the Jacobite Christian Abu Zakariyya Yahya ibn ''Adi (893 bis 974) as in influential philosopher and as en eminent apologist of the Christian faith has been founded on reputation rather than on the study of his work. When Augustin Perier compiled the first list of his writings in 1920, most of his philosophical works were believed to be lost. Most recent publications have enabled us to appraise his merits as a translator an commentator of Aristotle. But only (...) a few of his philosophical monographs were available until an important collection of his treatises was discovered inthe libraries of Tehran. This. at last, has enabled us to study in detail his contribution to logic, his treatment of physical and metaphysical problems, and his position on questions of Muslim "kalam". The Monophysite theology of Yahya ibn ''Adi, on the other hand, though better known through the studies of G Graf and A. Perier, still awaits renewed examination. The most important works in this field have not even been published. So the new inventory of his writings is intended to provide the basis for a reassessment of his merits as an Aristotelean as well as a Christian thinker.The study contains a survey of biographical data, detailed bibliographical information on manuscripts and printed works and summaries of most the unpublished texts. The fame of the Jacobite Christian Abu Zakariyya Yahya ibn ''Adi (893 bis 974) as in influential philosopher and as en eminent apologist of the Christian faith has been founded on reputation rather than on the study of his work. When Augustin Perier compiled the first list of his writings in 1920, most of his philosophical works were believed to be lost. Most recent publications have enabled us to appraise his merits as a translator an commentator of Aristotle. But only a few of his philosophical monographs were available until an important collection of his treatises was discovered inthe libraries of Tehran. This. at last, has enabled us to study in detail his contribution to logic, his treatment of physical and metaphysical problems, and his position on questions of Muslim "kalam". The Monophysite theology of Yahya ibn ''Adi, on the other hand, though better known through the studies of G Graf and A. Perier, still awaits renewed examination. The most important works in this field have not even been published. So the new inventory of his writings is intended to provide the basis for a reassessment of his merits as an Aristotelean as well as a Christian thinker.The study contains a survey of biographical data, detailed bibliographical information on manuscripts and printed works and summaries of most the unpublished texts. The fame of the Jacobite Christian Abu Zakariyya Yahya ibn ''Adi (893-974) as in influential philosopher and as en eminent apologist of the Christian faith has been founded on reputation rather than on the study of his work. When Augustin Perier compiled the first list of his writings in 1920, most of his philosophical works were believed to be lost. Most recent publications have enabled us to appraise his merits as a translator an commentator of Aristotle. But only a few of his philosophical monographs were available until an important collection of his treatises was discovered inthe libraries of Tehran. This. at last, has enabled us to study in detail his contribution to logic, his treatment of physical and metaphysical problems, and his position on questions of Muslim "kalam". The Monophysite theology of Yahya ibn ''Adi, on the other hand, though better known through the studies of G Graf and A. Perier, still awaits renewed examination. The most important works in this field have not even been published. So the new inventory of his writings is intended to provide the basis for a reassessment of his merits as an Aristotelean as well as a Christian thinker.The study contains a survey of biographical data, detailed bibliographical information on manuscripts and printed works and summaries of most the unpublished texts. (shrink)

The reception of the rational sciences, scientific practice, discourse and methodology into Arabic Islamic society proceeded in several stages of exchange with the transmitters of Iranian, Christian-Aramaic and Byzantine-Greek learning. Translation and the acquisition of knowledge from the Hellenistic heritage went hand in hand with a continuous refinement of the methods of linguistic transposition and the creation of a standardized technical language in Arabic: terminology, rhetoric, and the genres of instruction. Demonstration more geometrico, first introduced by the paradigmatic sciences-mathematics, astronomy, (...) mechanics-and adopted by philosophers embracing the cosmology of Neoplatonism, was complemented and superseded by the methods of syllogistic demonstration. Faced with the establishment of philosophy as a demonstrative science, which claimed absolute and universal knowledge, even the hermeneuti. (shrink)

In this paper first order theories for nonmonotone inductive definitions are introduced, and a proof-theoretic analysis for such theories based on combined operator forms a la Richter with recursively inaccessible and Mahlo closure ordinals is given.