Professor Bonnie Steinbock writes ‘… I am not going to discuss rights, important as the issue is’; but she adds, en passant , ‘According to the view of rights held by H. L. A. Hart and S. I. Benn, infants do not have rights, nor do the mentally defective, nor do the insane, in so far as they all lack certain minimal conceptual capabilities for having rights’.

The critical examination of current hypotheses is one of the key ways in which scientific fields develop and grow. Therefore, any critique, including Haidle and Schlaudt’s article, “Where Does Cumulative Culture Begin? A Plea for a Sociologically Informed Perspective,” represents a welcome addition to the literature. However, critiques must also be evaluated. In their article, Haidle and Schlaudt review some approaches to culture and cumulative culture in both human and nonhuman primates. H&S discuss the “zone of latent solutions” hypothesis as (...) applied to nonhuman primates and stone-toolmaking premodern hominins. Here, we will evaluate whether H&S’s critique addresses its target. (shrink)

ACKNOWLEDGEMENTS I would like to thank the following: Professor DW Harding for suggesting inquiry into Binet's work and for allowing use of his own ideas in ...

These H, British Library Harl. 647, was written in Lorraine but crossed before AD 1000 to England, where it later belonged to St. Augustine's Canterbury; Cicero's verses in minuscule occupy the foot of each page, and the rest is given over to the appropriate illustration, painted only at the extremities and filled out to the requisite shape with scholia from Hyginus in small capitals. D, Dresden Dc 183, left France not before 1573; illustrations and scholia occur only in a preceding (...) work, the scholia Sangermanensia. (shrink)

These H, British Library Harl. 647, was written in Lorraine but crossed before AD 1000 to England, where it later belonged to St. Augustine's Canterbury; Cicero's verses in minuscule occupy the foot of each page, and the rest is given over to the appropriate illustration, painted only at the extremities and filled out to the requisite shape with scholia from Hyginus in small capitals. D, Dresden Dc 183, left France not before 1573; illustrations and scholia occur only in a preceding (...) work, the scholia Sangermanensia. (shrink)

_Rhetoric_ is the sixth volume in The New Hackett Aristotle series, a series featuring translations, with Introductions and Notes, by C. D. C. Reeve, Delta Kappa Epsilon Distinguished Professor of Philosophy at The University of North Carolina at Chapel Hill. The series will eventually include all of Aristotle's works.

Given his view that the modern world is ‘radically evil’, Adorno is an unlikely contributor to business ethics. Despite this, we argue that his work has a number of provocative implications for the field that warrant wider attention. Adorno regards our social world as damaged, unfree, and false and we draw on this critique to outline why the achievement of good work is so rare in contemporary society, focusing in particular on the ethical demands of roles and the ideological nature (...) of management’s self-understanding. Nevertheless, we show that Adorno’s comments on activities such as art and philosophy mean that it is possible to draw on his work in a way that contributes constructively to the conversation about good and meaningful work within business ethics. (shrink)

The definitive life of John Stuart Mill, one of the heroic giants of Victorian England Richard Reeves' sparkling new biography can be read as an attempt to do justice to this eminent thinker, and it succeeds triumphantly. He reveals Mill as a man of action--a philosopher and radical MP who profoundly shaped Victorian society and whose thinking continues to illuminate our own. The product of an extraordinary and unique education, Mill would become in time the most significant English thinker of (...) the nineteenth century, the author of the landmark essay On Liberty, and one of the most passionate reformers and advocates of his revolutionary, opinionated age. As a journalist he fired off weekly articles demanding Irish land reform as the people of that nation starved, as an MP he introduced the first vote on women's suffrage, fought to preserve free-speech, and opposed slavery--and, in his private life, for two decades pursued a love affair with another man's wife. To understand Mill and his contribution to his time and ours, Richard Reeves explores his life and work in tandem. The result is both a riveting and authoritative biography of a man raised by his father to promote happiness, whose life was spent in the pursuit of truth and liberty for all. (shrink)

"It is... remarkable that Reeve's is the first new English translation since Fowler's Loeb edition of 1926. Fortunately, Reeve has done an excellent job. His version is not slavishly literal but is in general very accurate. It is also very clear and readable. Reeve is particularly to be congratulated for having produced versions of some of the more torturous passages, which are not only faithful to the text but also make good sense in English. The long and (...) detailed introduction is worth reading in its own right." --R. F. Stalley, _The Classical Review_. (shrink)

Aristotle on Practical Wisdom is the first full-scale commentary on Nicomachean Ethics VI to be issued in a century, and the most illuminating ever. A meticulous translation with facing-page analysis enables readers to engage directly with Aristotle's account, while the lucid introduction locates it in the context of his—and later—ethical thought.

Introduction -- The syntax of English clefts -- Clefts and the licensing of relative clauses -- Clefts in Slavonic languages -- The syntax of specificational sentences -- Conclusion.

I examine the status of Aristotle’s science of soul and argue that it is trans-generic in the way that Aristotle's universal mathematics is. For just as the branches of the latter differ considerably, so too do the sciences of life: botany, zoology, psychology, and (in Aristotle’s view) astronomy and theology. Discovering the correct definition of soul, which is their starting point or first principle, as with other scientific starting points, involves both induction and dialectic. Induction uses scientific observation of living (...) things to move toward this starting point. Dialectic enables the scientist to assemble endoxa, or reputable beliefs, that allow us to solve each puzzle (aporia) that clouds our understanding (nous) of the starting point that induction enables us to reach. (shrink)

The demand for female labor is a central explanatory component of macrostructural theories of gender stratification. This study analyzes how the structural demand for female labor affects gender differences in labor force participation. The authors develop a measure of the gendered demand for labor by indexing the degree to which the occupational structure is skewed toward usually male or female occupations. Using census data from 1910 through 1990 and National Longitudinal Sample of Youth data from 261 contemporary U.S. labor markets, (...) the authors show that the gender difference in labor force participation covaries across time and space with this measure of the demand for female labor. (shrink)

This new translation of _On Coming to Be and Passing Away _and_ Meteorology 1 and 4_ fits seamlessly with the other volumes in the New Hackett Aristotle Series, enabling Anglophone readers to study these works in a way previously not possible. The Introduction describes the book that lies ahead, explaining what it is about, what it is trying to do, how it goes about doing it, and what sort of audience it presupposes. Sequentially numbered, cross-referenced endnotes provide the information most (...) needed at each juncture, while a detailed Index indicates the places where focused discussion of key notions occurs. (shrink)

The contemporary astrophysicist today deals with questions that bear on the area known to traditional philosophy as “metaphysics.” Consequently, it is tempting to cross the threshold. One can allow oneself to be tempted by the idea that science is in a position to provide solutions to ancient and venerable metaphysical quests. One can even imagine, according to the wish expressed two thousand years ago by Epicurus, that it can calm our “metaphysical anxieties.”.

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Philosophy 39.3 (2001) 453-454 [Access article in PDF] Gregory Fried. Heidegger's Polemos: From Being to Politics. New Haven: Yale University Press, 2000. Pp. xvi + 302. Cloth, $35.00. That an outstanding philosopher could align himself with a monstrous ideology has always been a scandalous puzzle: but since Farias's Heidegger and Nazism (1989), it is impossible to dismiss Heidegger's "political episode" as the reprehensible but (...) forgivable lapse of a backwoods academic without political sense. Learning that Heidegger not only was a dedicated Nazi, but engineered a postwar cover-up of his involvement, was for many Heideggereans like entering a beloved office and finding swastikas spraypainted over everything. Consternation has hardly died down in the years since. Philosophers have struggled either to repudiate Heidegger's thought entirely or argue that the parts of it he pledged to Nazism were inconsistent with the rest. It isn't that such people deny (or not out loud) what would seem to be an obvious fact: that a bad man can be a good philosopher. They fear that something in Heidegger's thinking somehow "entails" fascism. A dilemma gets set up: either Heidegger's philosophy is contaminated by his actions, or to engage in those actions, Heidegger must have ignored his philosophy.Fried's book on polemos in Heidegger navigates between these horns: on the one hand, Fried dismisses as "absurd" any simple claim that Heidegger's work entails fascism (5), but on the other hand, he attempts to trace, throughout Heidegger's "middle period" (roughly Being and Time to the end of World War II), a notion he believes is consistent with embracing Nazism, not to argue that Heidegger's political decisions were correct or unavoidable, but that they were predictable—though fatally hubristic—responses to the European situation as Heidegger saw it. More, Fried wants to endorse Heidegger's understanding of polemos as valuable for politics today, not because it is insulated against fascism but because fascism is still a possibility we need to confront, even while we attempt to preserve Enlightenment ideals and liberal-democratic institutions in a "nihilistic" world.Heidegger bases his views about polemos ("struggle," "confrontation") on Heraclitus Fragment 53, where it is called "father and king of all." As he explores Heidegger's [End Page 453] treatment, Fried stresses that "what is of interest is not whether Heidegger's interpretations are philologically correct, but rather how these readings shed light on his own way of making sense of history and of politics" (29). And "confrontation" is the closest thing to a consistent political doctrine in Heidegger. He understands it as a respectful opposition that allows each "side" to appear in all its validity and therefore potential risk to the other "side." Confrontation is a principle of interpretation, dialogue between individuals, and interaction between nations (see 79-80). Fried insists that this idea is a crucial part of a number of central Heideggerean concepts, as well as how Heidegger viewed his own task, and Germany's, when National Socialism appeared with its promise of a new spiritual mission for the German Volk. That Heidegger's "romantic" hopes in Nazism were unfounded does not diminish the usefulness of his work on polemos, Fried thinks, because "postmodernist" thinkers, molded by Heidegger, have nothing better to offer as they "confront" the dying or dead "modern" world with dreams of a new society. Some respect for "liberal" values will still be necessary if postmodernist "deconstruction" of oppressive structures is not to leave inroads for new, opportunistic forms of fascism.Fried's is an important study, by a sympathetic but undazzled scholar of Heidegger, of a concept that may be as basic and fruitful as he claims: but his insistence on making everything in "middle Heidegger" depend on it causes him in many places to conflate separate projects and periods in Heidegger's work that were better left distinct. He is particularly unconvincing when he suggests (e.g., 59, 100, 116) that for Heidegger, human beings can "lose their Dasein" and become "unbeings" to whom "Being is... (shrink)

Endeavours to map out a piece of the intellectual history of this century which once almost faded from memory. In 1941 William Temple, then Archbishop of York, called for a Christian social philosophy and in so doing voiced a concern that had been gathering momentum all through the 30s, sharpened by the challenge of authoritarian regimes, left and right, and had formed the focus of the Oxford Conference of Church, Community and State in 1937.

This article examines the confessional booth as an architected space that, by serving as a geo-epistemological enclosure, prefigures digital forms of data capture and production. In conversation with critical scholarship about ‘confessional culture,’ it analyzes how confessionals and digital enclosures embody different historical iterations of a cultural technique that promises absolution – understood as a cleansing process of transparent exposure. It argues that, with digital enclosures, the renunciative self-mortification that lies at the heart of classic Christian confession is reprogrammed into (...) what Byung-Chul Han calls a ‘pornographic self-presentation.’ The self-death dealt by the confessional thus becomes an apparently voluntary self-exploitation for the social media subject. In both cases, however, absolution governs via rituals of cathartic transparency, submitting interiority to processes of legible exteriorization and articulating the subject via an exhibitive logic that blurs the boundaries between communicative freedom and compulsory self-exposure. (shrink)

Celem tego artykułu jest krótka analiza republikańskiej koncepcji wolności przedstawianej w polskiej i pozapolskiej teorii republikańskiej XVI wieku. Punktem wyjścia rozważań jest teza głosząca, że kategoria wolności w teorii republikańskiej jest ściśle związana z namysłem i ustaleniami dotyczącymi istoty i celu wspólnoty politycznej, określanej w tradycji rzymskiej mianem civitas libera. Wolność jest pochodną dobrze urządzonego, wolnego ładu politycznego, w którym kluczową rolę odgrywa prawo i cnota. Analizując ideę wolności republikańskiej przez pryzmat dwóch kontekstów: klasycznej tradycji republikańskiej i jej ustaleń oraz (...) ładu społeczno-ustrojowego Rzeczypospolitej, wskazuję, że łączy się ona ściśle z innymi kluczowymi dla teorii republikańskiej kategoriami, takimi jak res publica, sprawiedliwość i prawo, cnota, ustrój mieszany oraz obywatelskość, wyrażana w ideale vita activa, i dopiero w połączeniu z nimi możliwe jest ukazanie pełnego rozumienia wolności i jej uwarunkowań. (shrink)

The first part of the paper introduces the varieties of modern constructive mathematics, concentrating on Bishop's constructive mathematics (BISH). it gives a sketch of both Myhill's axiomatic system for BISH and a constructive axiomatic development of the real line R. The second part of the paper focusses on the relation between constructive mathematics and programming, with emphasis on Martin-L6f 's theory of types as a formal system for BISH.

We study the equilibrium behavior of informed traders interacting with market scoring rule (MSR) market makers. One attractive feature of MSR is that it is myopically incentive compatible: it is optimal for traders to report their true beliefs about the likelihood of an event outcome provided that they ignore the impact of their reports on the profit they might garner from future trades. In this paper, we analyze non-myopic strategies and examine what information structures lead to truthful betting by traders. (...) Specifically, we analyze the behavior of risk-neutral traders with incomplete information playing in a dynamic game. We consider finite-stage and infinite-stage game models. For each model, we study the logarithmic market scoring rule (LMSR) with two different information structures: conditionally independent signals and (unconditionally) independent signals. In the finite-stage model, when signals of traders are independent conditional on the state of the world, truthful betting is a Perfect Bayesian Equilibrium (PBE). Moreover, it is the unique Weak Perfect Bayesian Equilibrium (WPBE) of the game. In contrast, when signals of traders are unconditionally independent, truthful betting is not a WPBE. In the infinite-stage model with unconditionally independent signals, there does not exist an equilibrium in which all information is revealed in a finite amount of time. We propose a simple discounted market scoring rule that reduces the opportunity for bluffing strategies. We show that in any WPBE for.. (shrink)

This article aims to read feminist new materialisms (Barad), together with ‘postulated’ linguistic or cultural primacy of Queer Theory (Butler), to show how both are engaged in similar critical-ethical endeavours. The central argument is that the criticism of Barad and new materialisms misses Butler’s materialistic insights due to a narrow interpretation of Butler's alleged social-constructivist position. There is, therefore, a specific focus on where they both make similar ethical appeals. Moreover, the article relies on Adorno's negative dialectic to highlight an (...) interpretation of Barad and Butler as being part of the same dialectical movement, in which materialism and idealism fluctuate in their mutual criticisms, thus continuing the procession towards 'new knowledge' and emancipation, or freedom, through their motions back and forth. (shrink)

Mr William Charlton ) quotes Russell on Motion. It has been pointed out to me that the book referred to in line 5 as Principles of Philosophy should in all probability be The Principles of Mathematics , and on looking into the matter I find that this is indeed the case. On p. 473 of the latter book I read: 447. It is to be observed that … we must entirely reject the notion of a state of motion. Motion consists (...) merely in the occupation of different places at different times, subject to continuity as explained in Part V. (shrink)