This is an important book precisely because there is none other quite like it.

We present two results which shed some more light on the deep connection between ZFA and the standard ZF set theory: First of all we refine a result of Forti and Honsell in order to prove that the universe of ZFA can also be obtained as the least fixed point of a continuous operator and not only as the greatest fixed point of the powerset operator. Next we show that it is possible to define a new absolute Gödel operation in (...) addition to the standard ones in order to obtain the “constructible” model of ZFA as the least fixed point of the continuous operator of Gödel closure with respect to the standard and the new Gödel operations. (shrink)

This article aims to develop new conceptions of the psychosocial dynamics that drive the re-romanticization of domestic femininity in current financialized capitalism. Feminist scholars have described this heightened cultivation of mothering as a reparative move in response to irreconcilable tensions between cultural ideals of the ‘balancing mother’ and ‘lean-in femininity’. This article adds a materialist-psychosocial lens to these conceptions, to enhance understanding of what drives this craving for domestic femininity. Drawing on a free-association narrative interview study with couples in the (...) financial elite in the comparatively gender-egalitarian Norwegian context, I describe a specific emotional mechanism that resists democratization of gender in this specific group. The interviews reveal a felt need to cultivate ‘the human side of things’ at safe distance from the competitiveness of ‘hard-core finance’. The Nordic earner–carer model with its entwinement of care and professional pursuits, cultivated by the more self-fulfilment-oriented parts of the professional middle-class appears not only unwanted but threatening. In my analysis, I retrieve and develop a psychoanalytically inspired historical-materialist feminism, one that perceives of the gendered division of work as a split in modes of focusing human energy. I suggest that the resurgent cultivation of domestic femininity is nurtured by a self-energizing antagonism between competitive and relational practices. I further argue that the cultivation of domestic femininity in these financial couples points to a potential antagonism between the democratization of love and the specific anxiety-driven competitiveness to which this financial-elite group may be particularly susceptible. (shrink)

The term “value of life” can refer to life’s intrinsic dignity: something nonincremental and time-unaffected in contrast to the fluctuating, incremental “value” of our lives, as they are longer or shorter and more or less flourishing. Human beings are equal in their basic moral importance: the moral indignities we condemn in the treatment of e.g. those with dementia reflect the ongoing human dignity that is being violated. Indignities licensed by the person in advance remain indignities, as when people might volunteer (...) their living, unconscious bodies for surrogacy or training in amputation techniques. Respect for someone’s dignity is significantly impacted by a failure to value that person’s very existence, whatever genuine respect and good will is shown by wanting the person’s life to go well. Valuing and respecting life is not, however, vitalism: there can be good and compelling reasons for eschewing some means of prolonging life. (shrink)

This chapter considers the ways in which whiteness as a skin color and ideology becomes a dominant level that sets the background against which all things, people and relations appear. Drawing on Merleau-Ponty's phenomenology, it takes up a series of films by Bruce Nauman and Marlon Riggs to consider ways in which this level is phenomenally challenged providing insights into the embodiment of racialization.

We show that the Proper Forcing Axiom implies the Singular Cardinal Hypothesis. The proof uses the reflection principle MRP introduced by Moore in [11].

Most speakers experience unclarity about the application of predicates like tall and red to liminal cases. We formulate alternative psychological hypotheses about the nature of this unclarity, and report experiments that provide a partial test of them. A psychologized version of the ‘vagueness-as-ignorance’ theory is then advanced and defended.

In recent years, calls have been made to address the relative dearth of qualitative sociological investigation into the sensory dimensions of embodiment, including within physical cultures. This article contributes to a small, innovative and developing literature utilizing sociological phenomenology to examine sensuous embodiment. Drawing upon data from three research projects, here we explore some of the ‘sensuousities’ of ‘intense embodiment’ experiences as a distance-running-woman and a boxing-woman, respectively. Our analysis addresses the relatively unexplored haptic senses, particularly the ‘touch’ of heat. (...) Heat has been argued to constitute a specific sensory mode, a trans-boundary sense. Our findings suggest that ‘lived’ heat, in our own physical-cultural experiences, has highly proprioceptive elements and is experienced as both a form of touch and as a distinct perceptual mode, dependent upon context. Our analysis coheres around two key themes that emerged as salient: (1) warming up, and (2) thermoregulation, which in lived experience were encountered as strongly interwoven. (shrink)

This paper considers the analogies and disanalogies between a certain sort of argument designed to oppose scepticism about free will and a certain sort of argument designed to oppose scepticism about the external world. In the case of free will, I offer the ancient Lazy Argument and an argument of my own, which I call the Agency Argument, as examples of the relevant genre; and in the case of the external world, I consider Moore’s alleged proof of an external world. (...) I draw attention to analogies and disanalogies between the arguments offered in each case in order to suggest that although the Agency Argument shares with its Moorean relative the unfortunate property of being dialectically ineffective against some of those it is mainly hoping to convince, it will not be dialectically ineffective against all of them. It is also argued that the Agency Argument is less vulnerable than Moore’s proof to worries about its justificatory structure. (shrink)

The resurrection axioms are forcing axioms introduced recently by Hamkins and Johnstone, developing on ideas of Chalons and Veličković. We introduce a stronger form of resurrection axioms for a class of forcings Γ and a given ordinal α), and show that RAω implies generic absoluteness for the first-order theory of Hγ+ with respect to forcings in Γ preserving the axiom, where γ = γΓ is a cardinal which depends on Γ. We also prove that the consistency strength of these axioms (...) is below that of a Mahlo cardinal for most forcing classes, and below that of a stationary limit of supercompact cardinals for the class of stationary set preserving posets. Moreover, we outline that simultaneous generic absoluteness for Hγ0+ with respect to Γ0 and for Hγ1+ with respect to Γ1 with γ0 = γΓ0≠γΓ1 = γ1 is in principle possible, and we present several natural models o... (shrink)

The mind-society problem deals with the relations between mental and social phenomena. The problem is crucial in the main methodologies of social sciences. The thesis of hermeneutics is that we can only understand but not explain the relationship between beliefs and social action because mental and social events are not natural events. The thesis of social holism is that social phenomena are emergent and irreducible to mental phenomena. The thesis of rational choice theory is that social phenomena are reducible to (...) mental phenomena and this reduction is explained by unrealistic a priori principles of rationality. These theses depend on their different solutions to the following fundamental philosophical issues: the mind-body identity; the causal nature of social explanation; the realistic goal of science. A positive answer to these issues implies support of a different solution to the mind-society problem: social phenomena are conventional concepts and they can be reduced and explained in terms of realistic concepts describing the causal mechanisms of individual reasoning and decision-making. Cognitive psychology seems to supply us some initial tentative models to explain social action, but research into neuropsychology might be able to generate the proper causal representations of the relation between mind and action. (shrink)

_Three Steps on the Ladder of Writing_ is a poetic, insightful, and ultimately moving exploration of 'the strange science of writing.' In a magnetic, irresistible narrative, Cixous reflects on the writing process and explores three distinct areas essential for 'great' writing: _The School of the Dead_--the notion that something or someone must die in order for good writing to be born; _The School of Dreams_--the crucial role dreams play in literary inspiration and output; and _The School of Roots_--the importance of (...) depth in the 'nether realms' in all aspects of writing. Cixous's love of language and passion for the written word is evident on every page. Her emotive style draws heavily on the writers she most admires: the Brazilian novelist Clarice Lispector, the Russian poet Marina Tsvetaeva, the Austrian novelists Ingeborg Bachmann and Thomas Bernhard, Dostoyevsky and, most of all, Kafka. (shrink)

El objetivo de este artículo es mostrar la existencia de un aspecto durkheimiano en la filosofía de la religión de William James, aspecto habitualmente inadvertido en las interpretaciones corrientes de su obra. Para ello mostraré cómo subyace en Las variedades de la experiencia religiosa la prototípica distinción durkheimiana entre lo sagrado y lo profano como rasgo esencial de la religión. The purpose of this article is to demonstrate the existence of a Durkheimian aspect in William James' philosophy of religion, an (...) aspect that has gone unnoticed in the usual interpretations of his work. To this effect, the article shows how Durkheim's prototypical distinction between sacred and profane underlies The Varieties of Religious Experience as an essential feature of religion. (shrink)

The paper argues that the reconciliation of the Causal Theory of Perception with Disjunctivism requires the rejection of causal particularism – the idea that the ontology of causation is always and everywhere an ontology of particulars (e.g., events). The so-called ‘Humean Principle’ that causes must be distinct from their effects is argued to be a genuine barrier to any purported reconciliation, provided causal particularism is retained; but extensive arguments are provided for the rejection of causal particularism. It is then explained (...) how the reconciliation of the causal theory with disjunctivism can proceed on the basis of an ontology of facts. (shrink)

The purpose of this communication is to present some recent advances on the consequences that forcing axioms and large cardinals have on the combinatorics of singular cardinals. I will introduce a few examples of problems in singular cardinal combinatorics which can be fruitfully attacked using ideas and techniques coming from the theory of forcing axioms and then translate the results so obtained in suitable large cardinals properties.The first example I will treat is the proof that the proper forcing axiom PFA (...) implies the singular cardinal hypothesis SCH, this will easily lead to a new proof of Solovay's theorem that SCH holds above a strongly compact cardinal. I will also outline how some of the ideas involved in these proofs can be used as means to evaluate the “saturation” properties of models of strong forcing axioms like MM or PFA.The second example aims to show that the transfer principle ↠ fails assuming Martin's Maximum MM. Also in this case the result can be translated in a large cardinal property, however this requires a familiarity with a rather large fragment of Shelah's pcf-theory.Only sketchy arguments will be given, the reader is referred to the forthcoming [25] and [38] for a thorough analysis of these problems and for detailed proofs. (shrink)

Helen Steward argues that determinism is incompatible with agency itself--not only the special human variety of agency, but also powers which can be accorded to animal agents. She offers a distinctive, non-dualistic version of libertarianism, rooted in a conception of what biological forms of organisation might make possible in the way of freedom.

This volume will be the starting point for future discussion and research.

Journal of Mathematical Logic, Volume 22, Issue 02, August 2022. We introduce bounded category forcing axioms for well-behaved classes [math]. These are strong forms of bounded forcing axioms which completely decide the theory of some initial segment of the universe [math] modulo forcing in [math], for some cardinal [math] naturally associated to [math]. These axioms naturally extend projective absoluteness for arbitrary set-forcing — in this situation [math] — to classes [math] with [math]. Unlike projective absoluteness, these higher bounded category forcing (...) axioms do not follow from large cardinal axioms but can be forced under mild large cardinal assumptions on [math]. We also show the existence of many classes [math] with [math] giving rise to pairwise incompatible theories for [math]. (shrink)

Mix & Stir', this book's aim is an endeavour to understand art as being a panhuman phenomenon of all times and cultures; to steer away from the persistent Eurocentric/Western-centric viewpoint towards a transcultural and transnational interconnected model of exchange and processes of interculturalization. Mix & Stir wants to expand this landscape by bringing to the fore new, recalcitrant, queer, idiosyncratic practices and discourses, theories and topics, methods and concerns that open up ways to approach art from a global perspective. Analogous (...) to a cookery book filled with recipes and instruction, Mix & Stir explores new outlooks on contemporary art from global perspectives. It intends to encourage studying art beyond national constraints, cultural dominances, and hierarchies: a voyage similar to that of culinary discovery. The book brings a variety of tastes and flavours to the table, and breaks new ground by allowing innovative, contrary, queer, idiosyncratic practices and discourses, theories and topics, methods, and concerns to access art in its global dimensions. Researchers, curators and artists with a special interest in this topical issue were invited to present, develop, outline, and contemplate compelling frames of reference, both theoretical and artistic, in order to arrive at a true 'world art studies'. Their contributions are structured in seven thematic fields: Undecidability and Spectatorship, Collectives, Circulations, Exhibitions, Artists at Work, Postcolonial Perspectives, and Deep Art History. The reader is invited to explore the vast supply of dishes, to taste and test the aromas and to feast. (shrink)

Recently several thought experiments have been developed (by John Carroll amongst others) which have been alleged to refute the Ramsey-Lewis view of laws of nature. The paper aims to show that two such thought experiments fail to establish that the Ramsey-Lewis view is false, since they presuppose a conception of laws of nature that is radically at odds with the Humean conception of laws embodied by the Ramsey-Lewis view. In particular, the thought experiments presuppose that laws of nature govern the (...) behavior of objects. The paper argues that the claim that laws govern should not be regarded as a conceptual truth, and shows how the governing conception of laws manifests itself in the thought experiments. Hence the thought experiments do not constitute genuine counter-examples to the Ramsey-Lewis view. since the Humean is free to reject the conception of laws which the thought experiments presuppose. (shrink)

Causation is a central topic in many areas of philosophy. In metaphysics, philosophers want to know what causation is, and how it is related to laws of nature, probability, action, and freedom of the will. In epistemology, philosophers investigate how causal claims can be inferred from statistical data, and how causation is related to perception, knowledge and explanation. In the philosophy of mind, philosophers want to know whether and how the mind can be said to have causal efficacy, and in (...) ethics, whether there is a moral distinction between acts and omissions and whether the moral value of an act can be judged according to its consequences. And causation is a contested concept in other fields of enquiry, such as biology, physics, and the law. This book provides an in-depth and comprehensive overview of these and other topics, as well as the history of the causation debate from the ancient Greeks to the logical empiricists. The chapters provide surveys of contemporary debates, while often also advancing novel and controversial claims; and each includes a comprehensive bibliography and suggestions for further reading. The book is thus the most comprehensive source of information about causation currently available, and will be invaluable for upper-level undergraduates through to professional philosophers. (shrink)

The book develops the notion of situated ethics and explores how ethical issues are practically handled by educational researchers in the field. Contributors present theoretical models and practical examples of what situated ethics involves in conducting research on specific areas.

Collectivist accounts of the ethics of war have traditionally dominated just war theory (Kutz 2005; Walzer 1977; Zohar 1993). These state-based accounts have also heavily influenced the parts of international law pertaining to armed conflict. But over the past ten years, reductive individualism has emerged as a powerful rival to this dominant account of the ethics of war. Reductivists believe that the morality of war is reducible to the morality of ordinary life. War is not a special moral sphere with (...) its own special moral rules. Reductivists typically reject a collectivist approach to the morality of war in favor of an individualist view, according to which individuals (rather than states or other collectives) are the proper focus of moral guidance and evaluation. This view holds that the rules governing killing in war are simply the rules governing killing between individuals, most obviously the rules of self-defense and other-defense (Fabre 2009; Frowe 2014; McMahan 2009; Tadros 2014). -/- This chapter defends reductive individualism against the claim that it is unable to sanction wars of national defense that seek to protect non-vital interests. These non-vital interests include political goods such as the defense of sovereignty—that is, of political and territorial integrity. (shrink)

Hume is traditionally credited with inventing the ‘regularity theory’ of causation, according to which the causal relation between two events consists merely in the fact that events of the first kind are always followed by events of the second kind. Hume is also traditionally credited with two other, hugely influential positions: the view that the world appears to us as a world of unconnected events, and inductive scepticism: the view that the ‘problem of induction’, the problem of providing a justification (...) for inference from observed to unobserved regularities, is insoluble. Hume on Causation is the first major work dedicated to Hume’s views on causation in over fifteen years, and it argues that Hume does not subscribe to any of these three views. It places Hume’s interest in causation within the context of his theory of the mind and his theory of causal reasoning, arguing that Hume’s conception of causation derives from his conception of the nature of the inference from causes to effects. (shrink)

According to ‘regularity theories’ of causation, the obtaining of causal relations depends on no more than the obtaining of certain kinds of regularity. Regularity theorists are thus anti-realists about necessary connections in nature. Regularity theories of one form or another have constituted the dominant view in analytic Philosophy for a long time, but have recently come in for some robust criticism, notably from Galen Strawson. Strawson’s criticisms are natural criticisms to make, but have not so far provoked much response from (...) regularity theorists. The paper considers and rebuts Strawson’s objections. For example, Strawson claims that if there were no necessary connections in nature, we ought continually to find the regularity of the Universe surprising. I argue that the fact that the Universe is regular is something we take ourselves (fallibly) to know, and hence, in the light of this knowledge, its continued orderliness is not at all surprising. -/- . (shrink)

In this paper Beebee argues that the problem of induction, which she describes as a genuine sceptical problem, is the same for Humeans than for Necessitarians. Neither scientific essentialists nor Armstrong can solve the problem of induction by appealing to IBE, for both arguments take an illicit inductive step.

El propósito del presente artículo es estudiar la respuesta humana al don divino según el comentario de Tomás de Aquino y Martín Lutero a la Carta a los Romanos. Si bien ambos autores asumen una postura antipelagiana, la concepción tomista, al reconocer el valor positivo del orden creado, comprende con mayor hondura metafísica la acción justificadora y santificadora de Dios en la creatura humana. Por otra parte, la exégesis de Lutero, más existencial, es especialmente aguda e incisiva desde este punto (...) de vista. En ambos casos es posible deducir que el punto de partida de la exégesis no es una reflexión abstracta sino un diálogo personal y vital con el Apóstol. El artículo profundizará en los comentarios a Rm 5,5, pasaje central en el pensamiento de san Agustín, cuya influencia es patente tanto en la exégesis de Tomás de Aquino como en la de Martín Lutero. Para estos efectos se apoyará en las recientes reflexiones sobre la categoría de don con la que se analizará la gracia divina, pues ésta contribuye a poner de manifiesto la diferencia entre una visión extrínseca o forense de la justificación y santificación, en la que se acentúa la pasividad del cristiano ante el don inmerecido recibido (Lutero), y una salvación que trasforma al cristiano para que responda al amor de Dios desde el amor (Tomás de Aquino). (shrink)

In this article, I discuss the structural domination of whiteness as it intersects with the potential of individual critique and reflexivity. I reflect on my positioning as a white nurse researcher while researching international nurse migration. I draw on two large qualitative studies and one small focus group study to discuss my reactions as a white researcher to evidence of institutional racism in the British health services and my growing awareness of how racism is reproduced in the British nursing profession.

Who can say "I am Jewish?" What does "Jew" mean? What especially does it mean for Jacques Derrida, founder of deconstruction, scoffer at boundaries and fixed identities, explorer of the indeterminate and undecidable? In _Portrait of Jacques Derrida as a Young Jewish Saint_, French feminist philosopher Hélène Cixous follows the intertwined threads of Jewishness and non-Jewishness that play through the life and works of one of the greatest living philosophers. Cixous is a lifelong friend of Derrida. They both grew (...) up as French Jews in Algeria and share a "belonging constituted of exclusion and nonbelonging"--not Algerian, rejected by France, their Jewishness concealed or acculturated. In Derrida's family "one never said 'circumcision'but 'baptism,'not 'Bar Mitzvah'but 'communion.'" Judaism cloaked in Catholicism is one example of the undecidability of identity that influenced the thinker whom Cixous calls a "Jewish Saint." An intellectual contemporary of Derrida, Cixous's ideas on writing have an affinity with his philosophy of deconstruction, which sought to overturn binary oppositions--such as man/woman, or Jew/non-Jew--and blur boundaries of exclusion inherent in Western thought. In portraying Derrida, Cixous uses metonymy, alliteration, rhyme, neologisms, and puns to keep the text in constant motion, freeing language from any rigidity of meaning. In this way she writes a portrait of "Derrida in flight," slipping from one appearance to the next, unable to be fixed in one spot, yet encompassing each point he passes. From the circumcision act to family relationships, through Derrida's works to those of Celan, Rousseau, and Beaumarchais, Cixous effortlessly merges biography and textual commentary in this playful portrait of the man, his works, and being (or not being) Jewish. (shrink)

Helen Steward puts forward a radical critique of the foundations of contemporary philosophy of mind, arguing that it relies too heavily on insecure assumptions about the sorts of things there are in the mind--events, processes, and states. She offers a fresh investigation of these three categories, clarifying the distinctions between them, and argues that the category of state has been very widely and seriously misunderstood.

The paper considers whether psychiatric kinds can be natural kinds and concludes that they can. This depends, however, on a particular conception of ‘natural kind’. We briefly describe and reject two standard accounts – what we call the ‘stipulative account’ (according to which apparently a priori criteria, such as the possession of intrinsic essences, are laid down for natural kindhood) and the ‘Kripkean account’ (according to which the natural kinds are just those kinds that obey Kripkean semantics). We then rehearse (...) a more permissive account: Richard Boyd’s ‘homeostatic property cluster’ (HPC) account. We argue that psychiatric kinds can in principle count as natural kinds on the HPC account. Moreover, specific psychiatric kinds (Tourette’s, schizophrenia, etc.) can be natural kinds even if the category psychiatric disorder is not itself a natural kind. (shrink)