Consider sentences like (1): 1. Null Complement Containing Sentences a. Aryn followed b. Marie-Odile promised c. Corinne left d. Samir found out at midnight e. I applied f. They already know g. He volunteered h. Abdiwahid insisted i. I suppose j. Paul gave to Amnesty International These illustrate the phenomenon of null complements -- also called ‘pragmatically controlled zero anaphora’, ‘understood arguments’, and ‘linguistically unrealized arguments’. In each case, a complement is (phonologically) omitted, yet (a) the sentence is well-formed and (...) (b) the meaning effect is as if a complement were present. This contrasts on the one hand with structures that lack complements, but are ill-formed as a result – e.g., (2a-c) – and, on the other hand, with structures that lack overt complements, are well-formed, but do not exhibit the meaning effect of a complement – e.g., sentences (3a-b). 2. Contrast with Ill-formed Structures.. (shrink)

Menzius war ein prominenter politischer Denker des antiken China und ein hochrangiger Berater des mächtigen Fürsten von Qí. Im Werk Mèngzi “Junker Mèng” sind Dialoge zu politischen Fragen überliefert, die er mit wichtigen Fürsten, mit seinen Gefolgsleuten und mit Gegnern führte. Angesichts des Niedergangs der Zhou-Könige sind Fragen der Herrschaftsform sowie der adäquaten Verwaltung zentral. Dabei behandelte er anthropologische Aspekte der geistigen Konstitution der Menschen und verteidigte so die traditionelle verwandtschaftliche und gesellschaftliche Organisation und ihre Werte. Das Werk bietet (...) eine neue Rekonstruktion der Biographie und der Zeit des Menzius, eine darauf fussende Übersetzung in neuer Anordnung mit detaillierten Kommentaren sowie umfangreiche Anhänge zu Chronologie, Geschichte, Personen und zentralen Begriffen. Es richtet sich an ein sinologisches Fachpublikum und an ideengeschichtlich Interessierte. (shrink)

Recent studies on mind‐wandering reveal its potential role in goal exploration and planning future actions. How to understand these explorative functions and their impact on planning remains unclear. Given certain conceptions of intentions and beliefs, the explorative functions of mind‐wandering could lead to regular reconsideration of one's intentions. However, this would be in tension with the stability of intentions central to rational planning agency. We analyze the potential issue of excessive reconsideration caused by mind‐wandering. Our response resolves this tension, presenting (...) a model that aligns the roles of mind‐wandering in planning with empirical evidence and the sustained stability of intentions. (shrink)

Maureen Junker-Kenny offers a systematic overview of the discipline of theological ethics in the variety of its approaches, which draw upon different philosophical traditions and theological visions in treating its sources. Part One examines the four sources of theological ethics: the Bible, tradition, philosophical accounts of the human, and the individual human sciences. Part Two compares five frameworks in English- and German-speaking theological ethics, based on virtue, worship, natural law, autonomy, and feminist analyses. Part Three compares three types of (...) vision - integralist, praxis-oriented, and discourse-focused -, and Junker-Kenny concludes by situating the investigation of the discipline within contemporary philosophical and theological exchanges on religion in the public sphere. The book provides a framework in which students can locate the specific use of core ethical concepts and argumentations, comparing how each approach relates to the Bible, to historical reason, theological thought, practical self-understandings and interdisciplinary perspectives on ethics in a scientific and technological culture. In an age of globalisation where different cultures, religions, lifestyles and values meet in the workplace, in schools, and in public spaces shaped by religious and cultural traditions, it is necessary to foster the ability to create possibilities and venues for dialogue between different self-understandings. Analysing the variety of approaches to theological ethics helps articulate different visions of what constitutes a fulfilled life, of how the moral vocation of each human being can be supported, and of the role of the Christian faith for ethics. (shrink)

Grundannahme dieses Buches ist es, dass Subjekte einem Bildungsprozess unterliegen, der hauptsächlich durch deren Sozialität bestimmt wird. Constanze Junker vertritt dabei die These, dass der soziale Subjektivierungsprozess selbst seine Möglichkeitsbedingungen für radikale Befreiung enthält. Diese Möglichkeitsbedingung auch politischer Widerständigkeit beruht auf einer absoluten Negativität, die sich aus der Sozialität der Subjektivierung ergibt. Verbindungsglied der Theorie sozialer Subjektivierung mit Befreiung ist ein Existenzstreben. Dieses wird - anders als bei Butler - selbst als sozial konstituiert und als Ressource absoluter Negativität beschrieben.

This is an edited collection that is intended both as a primer for core concepts and principles in research ethics and as an in-depth exploration of the contextualisation of these principles in practice across key disciplines.

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Literature 27.2 (2003) 402-414 [Access article in PDF] Past's Weight, Future's Promise:Reading Electra William Junker I SOPHOCLES' Electrapresents as its main character a woman who is tortured by the remembrance of things past: Even my pitiful bed remembers, there in that dreadful house, my long night-watches grieving my unlucky father who found no foreign resting place in war but died when my mother and Aegisthus, her (...) lover, took an axe to his head as a woodman does a tree. (85-95) 1The story she tells is a familiar one. Her father, Agamemnon, having returned from the Trojan War, is murdered by Clytemnestra and her lover Aegisthus. Clytemnestra's motives are complex and unclear, for Agamemnon had previously sacrificed their daughter, Iphigenia, in order to ensure military success, and it is an open question as to what extent maternal vengeance as opposed to romantic intrigue motivated [End Page 402] her action. After the murder, Electra rescues her brother Orestes from probable death by sending him abroad (Aegisthus fearing revenge would have killed the child) while she grows and lives as an outcast in her own home, awaiting the day when the grown Orestes will return and bring their father's murderers to justice.The story, and its ensuing consequences, had already been handled masterfully in Aeschylus' Oresteia; but in Sophocles' play there is considerably more interest shown in Electra herself. 2 This focus results in a magnification of Electra's mourning for her father along with a sustained meditation upon how this mourning results in her inability to live, in any full sense, with the knowledge of his death. She cannot escape the memory of the injustice done him, and this memory fuels her hopes for Orestes' return even as it renders her, for all practical purposes, incapacitated.Her character thus described draws continual attention during the course of the play, and in their first appearance the Chorus admonishes her: "When you go on too far with grief, / you come to endless anguish, and destroy yourself. / There is no salvation from your troubles here, / so why should you persist in suffering" (136-39). Electra herself views her persistent suffering as necessary and noble, a show of allegiance to her murdered father and a refusal to compromise with his killers. The Chorus and Chrysothemis, however, argue that by so carrying on Electra is in reality causing more damage to herself than her situation warrants. Her ragged appearance, quite noticeable stench, and public outcries do nothing to help redress her father's honor; they rather highlight her mania and point toward insanity. At one point Chrysothemis implies as much. To Electra's accusation that her position of political compromise is dishonorable, she rebuts: "There's honor in not letting madness defeat you" (395)—suggesting both a different conception of honor and a veiled appraisal of her sister's mental health. In the service of life and sanity, the Chorus and Chrysothemis seem to say, leave off your suffering. In the service of honor and the dead, Electra rejoins, I cannot. The movement of the play in fact continually juxtaposes the position of Electra with that of her critics, and this juxtaposition is one that calls for interpretive elucidation. 3An especially fertile way of adjudicating these issues in Electra is afforded us by Nietzsche, and, specifically, by his On the Advantage and Disadvantage of History for Life. This is the case because, as I want to suggest, Nietzsche's essay provides a framework which reconstructs, and in a unique way, the central problem of Electra. That problem is [End Page 403] essentially one of reconciling the conflicting claims of familial honor and memory with the claims of life. Through Nietzsche's exposition of history and its relation to life, this problem is both illumined and given greater subtlety—illumined, in that the potential agôn between history and life, while present in Sophocles' Electra, is not just obvious; and made subtle, in that Nietzsche's proposed solution to this agôn allows for a reading of the... (shrink)

Name der Zeitschrift: Kierkegaard Studies Yearbook Jahrgang: 2016 Heft: 1 Seiten: 15-38.

In three respects, ethics can be marked by the category of the ‘priceless’. Its key reference point, ‘human dignity’, was described by Kant as the exact opposite to what can be priced in equivalents. As an enterprise, ethics is ‘priceless’ as a commitment of the human spirit which goes beyond and against the attitude of success calculation. Yet, an understanding of ethics as unconditional recognition and the anticipatory, asymmetric, innovative praxis (Helmut Peukert) that expresses it have a cost. Where does (...) the motivation to forego, for example, ethically problematic therapies, originate? How can respect for what is priceless be sustained in the face of the relentless spread of market categories diagnosed, among others, by Jürgen Habermas and Paul Ricoeur, against which religions may raise a delaying veto? Only a Christology that can adequately conceptualise the experience of the graciousness and superabundance of God’s gift is able to support the increasingly counter-cultural conviction of something beyond our disposition. (shrink)

We study finitely generated free Heyting algebras from a topological and from a model theoretic point of view. We review Bellissima’s representation of the finitely generated free Heyting algebra; we prove that it yields an embedding in the profinite completion, which is also the completion with respect to a naturally defined metric. We give an algebraic interpretation of the Kripke model used by Bellissima as the principal ideal spectrum and show it to be first order interpretable in the Heyting algebra, (...) from which several model theoretic and algebraic properties are derived. In particular, we prove that a free finitely generated Heyting algebra has only one set of free generators, which is definable in it. As a consequence its automorphism group is the permutation group over its generators. (shrink)

Terence Irwin's edition of the Nicomachean Ethics offers more aids to the reader than are found in any modern English translation. It includes an Introduction, headings to help the reader follow the argument, explanatory notes on difficult or important passages, and a full glossary explaining Aristotle's technical terms. The Third Edition offers additional revisions of the translation as well as revised and expanded versions of the notes, glossary, and Introduction. Also new is an appendix featuring translated selections from related texts (...) of Aristotle. (shrink)

We revisit via a path-integral approach the magnetic top proposed recently by Barut, Božić, and Marić. We point out that the magnetic top has the SU(2) symmetry and that it can be viewed as a free top seen from a rotating frame. We present an alternative path-integral quantization of the magnetic top on the basis of the symmetry, and show that the magnetic coupling does not participate in altering the spin quantum numbers.

This volume offers a collection of in-depth explorations of pragmatism as a framework for discussions in philosophy of science and metaphysics. Each chapter involves explicit reflection on what it means to be pragmatist, and how to use pragmatism as a guiding framework in addressing topics such as realism, unification, fundamentality, truth, laws, reduction, and more. -/- .

First published in 1998. Routledge is an imprint of Taylor & Francis, an informa company.

كتاب بحصي يتناول الصراع بين الصوفية والسلفية ويتناول قصة حياة الحلاج وابن الفارض والسهروردي ودواوينهم ويتناول الحب الإلهي عند الصوفية.

"First published by Oxford University Press, 1916."--Title page verso.

This article aims to classify those reducts of expansions of (Q, <) by unary predicates which eliminate quantifiers, and in particular to show that, up to interdefinability, there are only finitely many for a given language. Equivalently, we wish to classify the closed subgroups of Sym(Q) containing the group of all automorphisms of (Q, <) fixing setwise certain subsets. This goal is achieved for expansions by convex predicates, yielding expansions by constants as a special case, and for the expansion by (...) a dense, co-dense predicate. Partial results are obtained in the general setting of several dense predicates. (shrink)

An English language translation accompanies the original Greek text of Aristotle's book about the nature of the state, constitutions, revolutions, democracy, and oligarchy.

As frequently pointed out in this discussion, one of the most characteristic features of Mayr's approach to the history of biology stems from the fact that he is dealing to a considerable degree with his own professional history. Furthermore, his main criterion for the selection of historical episodes is their relevance for modern biological theory. As W. F. Bynum and others have noted, the general impression of his reviewers is that “one of the towering figures of evolutionary biology has now (...) written a towering history of his discipline.”138 Bynum is here referring to The Growth of Biological Thought, but this observation holds equally true for Mayr's other historical writings: One must surely read this book [One Long Argument] not only for its content in itself, but for what it tells of its author. And certainly as one does so, one comes away full-handed. Many, if not all, of the disputes and controversies that have driven Mayr through his long intellectual life reappear, stated as forcefully and elegantly as ever.139Up to this point, most reviewers agree; the bone of contention is, rather, how to evaluate Mayr's historical work, considering this observation. The two related characteristics of his work-I will call them subjectivity and presentism-stand in opposition to a widespread approach in the history of science exemplified by Kuhn's suggestion that “insofar as possible..., the historian should set aside the science that he knows. His science should be learned from the textbooks and journals of the period he studies.”140 There are, however, historians who consider the close connection between Mayr and the subject matter of his historical studies to be an advantage.141On the other hand, it is assumed that the connection between past and present must result in a distortion of the historical truth and lead to a historiographical fallacy, commonly referred to as “Whig history”. Herbert Butterfield, who in 1931 gave the term its now generally accepted meaning, believed that “real historical understanding is not achieved by the subordination of the past to the present, but rather by our making the past our present and attempting to see life with the eyes of another century than our own”142. Unfortunately, Butterfield's definition of what he considers Whig history remains somewhat vague, and modern authors have emphasized what they consider most important. Butterfield's “subordination of the past to the present” is referred to in respect to the selection of subjects (there are more biographies of Charles Darwin than of, let's say, Louis Agassiz),143 to the evaluation of historical authors,144 or, more generally, to all kinds of histories “with one eye, so to speak, upon the present.”145 The underlying tendency of Whig historians is to produce a “historical account told from the viewpoint of those in power,”146 leading to a “glorification of the present.”147 It is obvious that Mayr's strongly presentist approach to the history of biology can be called Whiggish, if we apply the criteria of “selection” or “reference.” However, it might be worth mentioning that the program of writing a strictly historicist account of the history of science is challenged by various authors.148 For Mayr, it is not only legitimate but necessary to compare the present situation with the past. “Whiggish” is only the evaluation of an author in terms of our time.149I cannot discuss the Whit/anti-Whig controversy in any detail here, apart from saying that Mayr has defended himself rather extensively against the charges of being Whiggish.150 Nevertheless, it may be useful to touch on some of the criticisms that are predominant in reviews of his writings. First, we encounter the notion that historians can write a true and convincing historical account only if they have no personal interest or interpretation of their own; Mayr, on the other hand, because he “has such strong interpretations of his own, ... cannot possibly convince everyone that he is right about everything.”151 It makes one wonder, what historian has ever been able to convince everyone that he or she is right about everything? But apart from this peculiar idea, it unquestionably poses certain dangers if the subject matter of historical scrutiny and the author are identical. At the same time, this identity brings certain advantages with it, especially firsthand experiences of the period in discussion. Whether these personal memories ultimately result in a distorted picture of the past has to be decided in every particular instance. The notion that a scientific study can be conducted by a completely detached observer from a neutral standpoint has been shown to be impossible in physics, and it is also an illusion in historiography. The question is not whether, but which kind of interest are the underlying motivation for a historian. At this point, Mayr is ahead of his critics when he suggests that our understanding of the past always has a subjective component: The main reason, however, why histories are in constant need of revision is that at any given time they merely reflect the present state of understanding; they depend on how the author interpreted the current zeitgeist of biology and on his own conceptual framework and background. Thus, by necessity the writing of history is subjective and ephemeral.152Second, the temporal proximity between the event and the historical analysis makes difficulties inevitable and will finally result in certain false assessments. But this applies to all historians when they discuss recent problems, regardless of whether they are personally involved or not: As long as the battle between Darwinism and Lamarckism was raging, it was quite impossible to undertake an unbiased evaluation of Lamarck. ...[The] definite refutation of Lamarck's theory of evolutionary causation clears the air. We can now study him without bias and emotion and give him the attention that this major figure in the history of biology clearly deserves.153Third, Mayr is primarily interested in biological problems and not, for instance, historiographical, sociological, or psychological questions. Several authors have remarked that since the beginning of the professionalization of the history of science in the 1960s, a rift between two groups has developed, resulting from the heterogeneous professional backgrounds and interests of the people involved: the authors who were originally biologists and became interested in the history of their discipline only later on, and the authors who were trained as historians.154 Whereas the first group, the “biologists,” tend to be laymen in history proper, the “historians” are in most cases laymen in biology. Different professional backgrounds obviously shape the historical perspective in both groups, but neither approach is necessarily superior. The great number of important books in the history of biology written by “biologist” documents how valuable this point of view can be. On the other hand, it cannot be denied that the writings of biologists in the history of science tend to have a strong “internalist” tendency and often neglect the professional, cultural, and political context of science. Mayr's approach is that of a “biologist”; it is “internalist,” and typical for scientists who turn to the history of their discipline.I want to conclude my analysis with a quotation from a review by Douglas J. Futuyma, which gives a perceptive glimpse of Mayr's personality and style: One cannot help standing in awe of the germanic capacity for vast, allembracing synthesis: consider the lifelong devotion of Goethe to Faust, or Wagner's integration of the arts into a Gesamtkunstwerk in which all of human history and experience is wrought into epic myth. It is perhaps in this tradition that Ernst Mayr's The Growth of Biological Thought stands: a history of all of biology, a Ring des Nibelungen complete with leitmotivs such as the failures of reductionism, the struggle of biology for independence from physics, and the liberation of population thinking from the bounds of essentialism.155 Within this style of thinking Mayr has “to offer...nothing less than a vision of biology that places neodarwinian evolutionary theory firmly at the centre.”156 There may be other visions of biology, but few of them have as indefatigable and able representatives as Darwinism has in Ernst Mayr. (shrink)

Kant’s turn to the subject has changed the epistemological conditions for theology. Four intellectual backgrounds of objections are examined: an Aristotelian and Thomistic teleological order of nature (1); Augustinianism based on original sin in which human agency is completely attributed to God’s grace (2); a Hegelian critique of the deontological conception of an “unconditional ought” which also puts Kant’s postulate of the existence of God into question (3); the combination in Radical Orthodoxy of a postmodern critique of the subject, an (...) Augustinian view of human nature, and a monistic understanding of the Trinity (4). Their different diagnoses why Kant’s work constitutes a cul-de-sac are contrasted with theological positions that welcome it as a watershed: its move from ontology to human subjectivity; from a biologically transmitted inescapable sin to a freedom for good and evil; from a strict reciprocity to an unlimited scope of ethics that is faced with the question of meaning; and from condemning the secular as “heretical” to defining it as the genuine space of the free human counterparts created by God, according to Duns Scotus’s late medieval theology which anticipates Kant’s concept of autonomy. The standard by which theologies are judged is how they do justice to the New Testament’s message of salvation by Jesus Christ. The Conclusion argues that Kant’s turn to freedom in its unconditionality and finitude has opened up a thought form in which the truth of the Gospel finds more adequate categories of understanding than in those of earlier eras. (shrink)

This is the first complete, one-volume English translation of the ancient Chinese text Xunzi, one of the most extensive, sophisticated, and elegant works in the tradition of Confucian thought. Through essays, poetry, dialogues, and anecdotes, the Xunzi articulates a Confucian perspective on ethics, politics, warfare, language, psychology, human nature, ritual, and music, among other topics. Aimed at general readers and students of Chinese thought, Eric Hutton’s translation makes the full text of this important work more accessible in English than ever (...) before. Named for its purported author, the Xunzi has long been neglected compared to works such as the Analects of Confucius and the Mencius. Yet interest in the Xunzi has grown in recent decades, and the text presents a much more systematic vision of the Confucian ideal than the fragmented sayings of Confucius and Mencius. In one famous, explicit contrast to them, the Xunzi argues that human nature is bad. However, it also allows that people can become good through rituals and institutions established by earlier sages. Indeed, the main purpose of the Xunzi is to urge people to become as good as possible, both for their own sakes and for the sake of peace and order in the world. In this edition, key terms are consistently translated to aid understanding and line numbers are provided for easy reference. Other features include a concise introduction, a timeline of early Chinese history, a list of important names and terms, cross-references, brief explanatory notes, a bibliography, and an index. (shrink)

This incisive book deals with the use of the criminal law to enforce morality, in particular sexual morality, a subject of particular interest and importance since the publication of the Wolfenden Report in 1957. Professor Hart first considers John Stuart Mill's famous declaration: "The only purpose for which power can be rightfully exercised over any member of a civilized community is to prevent harm to others." During the last hundred years this doctrine has twice been sharply challenged by two great (...) lawyers: Sir James Fitzjames Stephen, the great Victorian judge and historian of the common law, and Lord Devlin, who both argue that the use of the criminal law to enforce morality is justified. The author examines their arguments in some detail, and sets out to demonstrate that they fail to recognize distinction of vital importance for legal and political theory, and that they espouse a conception of the function of legal punishment that few would now share. (shrink)