Classical logic has been attacked by adherents of rival, anti-realist logical systems: Ian Rumfitt comes to its defence. He considers the nature of logic, and how to arbitrate between different logics. He argues that classical logic may dispense with the principle of bivalence, and may thus be liberated from the dead hand of classical semantics.

All three authors range themselves against John Norton's deductive analysis of thought experiments. Brown's insight, Nersessian's mental modelling, and Gooding's embodiment, arise, in each case, from a major all-purpose philosophical theory. None reaches down to the specific level of thought experiments, which are small, rare, and precious. I urge attention to Wittgenstein's remark that "the experimental character disappears when one looks at the process as a memorable picture." Thought experiments are not experiments. They are static. They become fixed, more like (...) jokes or optical illusions. Unlike real experiments, they have no life of their own. (shrink)

This paper surveys a decade of philosophical discussion of laboratory science, and concludes with a bibliography. Among its topics are: (1) The historical emergence of distinct styles of experimental reasoning and practice; the relation of this to constructionalist theses. (2) The extension of Duhem's thesis to instruments and apparatus; not only are theory and observation malleable resources, but also the materiel with which one works. (3) The demarcation of science not by method or content, but by product; the creation of (...) phenomena. (4) The disunity of science; science conceived of as a motley of autonomous activities, not as hierarchy. (5) The need to rethink the idea of experiment as intervention; to replace the model of experimenter as master of nature by that of investigator as collaborator. (shrink)

It has been widely accepted in the past and it remains accepted in many quarters even now, that an ontologically economical position is to be rejected if the corresponding Platonic or otherwise ontologically prodigal discourse cannot be translated, paraphrased or otherwise ‘reduced’ to discourse exhibiting a more economical ontology. Such an attitude is often accompanied by the claim that the prodigal ontology explains some important truthsandthe demand that the nominalist or fictionalist or economicalist provide an alternative explanation for those truths (...) — perhaps in terms of ontologically economical ersatz substitutes for the prodigal entities. (shrink)

This article offers two arguments for the conclusion that we should refuse on moral grounds to establish a human presence on the surface of Mars. The first argument appeals to a principle constraining the use of invasive or destructive techniques of scientific investigation. The second appeals to a principle governing appropriate human behavior in wilderness. These arguments are prefaced by two preliminary sections. The first preliminary section argues that authors working in space ethics have good reason to shift their focus (...) away from theory-based arguments in favor of arguments that develop in terms of pretheoretic beliefs. The second argues that of the popular justifications for sending humans to Mars only appeals to scientific curiosity can survive reflective scrutiny. (shrink)

Alan Hazen has claimed that Buridan’s theory of truth does not escape semantic paradox.In this paper, I claim that Buridan's theory is untouched by Hazen's case.My solution to Hazen's paradox requires the recognition of the exceptionability of what I shall call T-Elimination, namely, the principle that from a statement that such and such is true, we may deduce such and such. The exceptions are explained by reference to the role of what I shall call the meta-content of a locution, that (...) is, that information conveyed by any locution that tells us what sort of a locution it is intended to be. The exceptionability of T-Elimination turns out to be shared by other well-accepted principles of deduction also—and for the same reasons. (shrink)

Does the frequency distribution in the population derive from probabilistic facts about the individuals that compose it or are there some stable frequencies that pertain to populations, but do not derive from probabilistic facts about members of the population? The author of this paper suggests that some natural phenomena may be accurately described in propensity terms, while others are accurately described only in frequency terms.

The local food movement has been touted by some as a profoundly effective way to make our food system become more healthy, just, and sustainable. Others have criticized the movement as being less a challenge to the status quo and more an easily co-opted support offering just another set of choices for affluent consumers. In this paper, we analyze three distinct sub-movements within the local food movement, the individual-focused sub-movement, the systems-focused sub-movement, and the community-focused sub-movement. These movements can be (...) combined within any particular campaign or within the goals of any particular organization or individual activist, but they are nevertheless quite different from each other, and come out of different conceptualizations of what food, people, and locality are. We argue that most of the critiques leveled against local food are actually directed against the individual-focused sub-movement, which is most compatible with the current industrial food system, and perhaps not surprisingly receives the most mainstream attention. Further, we argue that while each movement has its own strengths and weaknesses, it is the community-focused sub-movement that has the most potential to radically transform the global food system. (shrink)

This article discusses, principally from an English perspective, globalisation, global citizenship and two forms of education relevant to those developments (global education and citizenship education). We describe what citizenship has meant inside one nation state and ask what citizenship means, and could mean, in a globalising world. By comparing the natures of citizenship education and global education, as experienced principally in England during, approximately, the last three decades, we seek to develop a clearer understanding of what has been done and (...) what might be done in the future in order to develop education for global citizenship. We suggest that up to this point there have been significant differences between the characterisations that have been developed for global education and citizenship education. These differences are revealed through an examination of three areas: focus and origins; the attitude of the government and significant others; and the adoption of pedagogical approaches. We suggest that it would be useful to look beyond old barriers that have separated citizenship education and global education and to form a new global citizenship education. Their separation has in the past only perpetuated the old understandings of citizenship and constructed a constrained view of global education. (shrink)

“The confusion of a logical with a real predicate,” according to the Critique of Pure Reason, “is almost beyond correction”. Kant did not assert that existence is no predicate, but that it is only a “logical” one, and not a “real” one. Much the same thing has been said about identity, although Kant himself thought it is real and not logical. We have long lacked a rigorous criterion to distinguish real from logical predicates, and hence have not been able to (...) say why the difference matters. This paper has two objects. First it provides a demarcation between real and logical predicates that confirms Kant's dictum that existence is only “logical.” Secondly it states the theory of a “logical” relation of identity. Perhaps this is not the only identity relation. I show only that once it has been precisely defined in the right setting, there are definite answers to a number of disputed questions about identity. Maybe there are other concepts of identity for which different answers are to be given, but I shall not discuss that disagreeable prospect here. A third application concerns the ontological argument. (shrink)

He concludes with an assessment of democracy's strengths and limitations as the font of political legitimacy. The book offers a lucid and accessible introduction to urgent ongoing conversations about the sources of political allegiance.

This paper considers a distinction between two types of politics developed by Michael Oakeshott in his book The Politics of Faith and the Politics of Scepticism (1996) and argues that the theoretical framework proposed supplies an illuminating and productive perspective for examining the notion of political extremism. These positions are linked to two other important aspects of his work, namely his account of 'enterprise' and 'civil' association and his differentiation between abstract philosophical entities and concrete political situations. There is also (...) a discussion of the idea of 'perfectionism' which is central to the politics offaith. The paper concludes with a consideration of some of the implications for political education arising from this analysis. (shrink)

A critical survey of work being done in political thought - whether philosophy, theory or history - in the United Kingdom.

THE SCHOLARLY LITERATURE on Aquinas' De aeternitate mundi is considerable; the controversy which has spawned it seems to have involved two major points of dispute. First there is the problem of dating the work; while some commentators believe it to have been written at an earlier stage in Aquinas' career--in the 1250s--the majority view is that it is a much later work, written in the early 1270s. Second, there is the problem of the continuity of doctrine between this work and (...) the other texts Aquinas has left us on the issue of the world's temporal duration. Does he propose the same position in all, or does De aeternitate mundi represent a departure? These two points of dispute come together when scholars discuss the historical context of this work. Thomas Bukowski sees it as an early defence of an unchanging position against the attacks of Bonaventure; Ignatius Brady sees it as a late defence of an unchanging position against the attacks of John Pecham. John Wippel, by contrast, takes it as a late departure from a previous view, and James Weisheipl, concurring with Wippel, attributes this change to Aquinas' study of Aristotle's Physics in the period before his second Paris regency. (shrink)

Food Sovereignty is a vibrant discourse in academic and activist circles, yet despite the many shared characteristics between issues surrounding food and public health, the two are often analysed in separate frameworks and the insights from Food Sovereignty are not sufficiently brought to bear on the problems in the public health discourse. In this paper, I will introduce the concept of 'self-organised community viability' as a way to link food and health, and to argue that what I call the 'Health (...) Security' paradigm requires a 'Health Sovereignty' response modelled on Food Sovereignty. (shrink)

One serious harm facing communities in the Anthropocene is epistemic loss. This is increasingly recognized as a harm in international policy discourses around adaptation to climate change. Epistemic loss is typically conceived of as the loss of a corpus of knowledge, or less commonly, as the further loss of epistemic methodologies. In what follows, I argue that epistemic loss also can involve the loss of epistemic self-determination, and that this framework can help to usefully examine adaptation policies.

The task that Hume explicitly sets himself in 3.2 of the Treatise is to identify the motive that renders just actions virtuous and constitutes justice as a virtue. But surprisingly, he never provides a clear account of what this motive is. This is the problem of the missing motive. The goal of this paper is to explain this problem and offer a novel solution. To set up my solution, I analyze a recent proposal from Geoffrey Sayre-McCord and illustrate what it (...) gets right and what it gets wrong. I develop a solution that retains the benefits of his proposal while addressing its defects. The result is a significant advancement in our understanding of Hume’s theory of justice. (shrink)

This paper concerns the attempt to formulate an empirical version of the problem of evil, and the attempt to counter this version by what is known as ‘sceptical theism’. My concern is to assess what is actually achieved in these attempts. To this end I consider the debate between them against the backdrop of William Rowe's distinction between expanded standard theism and restricted standard theism (which I label E and R respectively). My claim is that the empirical version significantly fails (...) to challenge E in the way that a workable logical version would; and that sceptical theism significantly fails to defend R in the way that a workable theodicy would. My conclusion is that sceptical theism and the empirical argument play a significantly more limited role in the debate over evil than the arguments they are supposed to replace. (Published Online August 11 2004). (shrink)

Despite US policy documents which recommend that in areas of environmental risk, interaction between scientific experts and the public move beyond the so-called “Decide, Announce, and Defend model,” many current public involvement policies still do not guarantee meaningful public participation. In response to this problem, various attempts have been made to define what counts as sufficient or meaningful participation and free informed consent from those affected. Though defining “meaningfulness” is a complex task, this paper explores one under-examined dimension that concerns (...) the relationship between consent and the idea that citizens should be sufficiently informed: epistemic capacity. This paper will look at some of the work on meaningful participation and consent, give a definition of epistemic capacity, and argue that only a community with sufficient epistemic capacity can have the understanding and competence to give informed enough consent and thus participate meaningfully. (shrink)

Drawing out the 'unwritten' book on music from which Deleuze left many clues, but no manuscript, the essays in this volume explore what he said and thought about music and how music informed his thinking.

This paper applies concepts Deleuze developed in his ‘Postscript on the Societies of Control’, especially those relating to modulatory power, dividuation and control, to aspects of Australian schooling to explore how this transition is manifesting itself. Two modulatory machines of assessment, NAPLAN and My Schools, are examined as a means to better understand how the disciplinary institution is changing as a result of modulation. This transition from discipline to modulation is visible in the declining importance of the disciplinary teacher–student relationship (...) as a measure of the success of the educative process. The transition occurs through seduction because that which purports to measure classroom quality is in fact a serpent of modulation that produces simulacra of the disciplinary classroom. The effect is to sever what happens in the disciplinary space from its representations in a luminiferous ether that overlays the classroom. (shrink)

Sustainability is commonly recognized as an important goal, but there is little agreement on what sustainability is, or what it requires. This paper looks at some common approaches to sustainability, and while acknowledging the ways in which they are useful, points out an important lacuna: that for something to be sustainable, people must be willing to work to sustain it. The paper presents a framework for thinking about and assessing sustainability which highlights people working to sustain. It also briefly discusses (...) Integrated Water Resource Management and the example of the California Water Plan to explore what such a perspective brings that is overlooked in other approaches, and how this approach might be pursued. Ultimately, this framework argues that a system can only be described as sustainable if people’s work to sustain the system is biophysically possible, socially possible, and if people would freely choose to do the sustaining work. -/- Read More: http://ascelibrary.org.proxy1.cl.msu.edu/doi/abs/10.1061/%28ASCE%29WR.1943-5452.0000526. (shrink)

First published in 1999. Routledge is an imprint of Taylor & Francis, an informa company.

This paper argues that it is problematic for the future of Deleuze studies that it is difficult if not impossible to answer the question ‘what is the right thing to do?’ from a Deleuzian perspective. It then argues that one of the key reasons Deleuze studies has made limited progress in this area is its over-emphasis on desire and the corresponding tendency to extrapolate ‘ought’ from ‘is’, which as Hume showed is a category mistake. It proposes that to develop a (...) workable ethical discourse from Deleuze's work we need to rethink how we read his work and approach it afresh. (shrink)

In this paper, I will look at what role being able to provide justification plays in several prominent conceptions of epistemology, and argue that taking the ability to provide reasons as necessary for knowledge leads to a biasing toward false negatives. However, I will also argue that asking for reasons is a common practice among the general public, and one that is endorsed by “folk epistemology.” I will then discuss the fact that this asking for reasons is done neither constantly (...) nor arbitrarily, but rather in a systematic way that produces ignorance by oppressing some knowledge and some knowers, in particular those from already marginalized groups. After looking at the implications of all this, I will ultimately argue that we must be very careful when we ask for reasons, and acknowledge it as the powerful weapon it is. (shrink)

Though the Earth, and all inferior Creatures be common to all Men, yet every Man has a Property in his own Person. This no Body has any Right to but himself. The Labour of his Body, and the Work of his hands, we may say, are properly his. Whatsoever then he removes out of the State that Nature hath provided, and left it in, he hath mixed his Labour with, and joyned it to something that is his own, and thereby (...) makes it his Property. It being by him removed from the common state Nature placed it in, hath by his labour something annexed to it, that excludes the common right of other Men. For this Labour being the unquestionable Property of the Labourer, no Man but he can have a right to what that is once joyned to, at least where there is enough, and as good left in common for others. John Locke, Second Treatise of Government, section 27. (shrink)

Containing over 750 in-depth entries, this is the most wide-ranging and up-to-date dictionary of critical theory available. It covers the whole range of critical theory, including the Frankfurt school, cultural materialism, cultural studies, gender studies, film studies, literary theory, hermeneutics, historical materialism, internet studies, and sociopolitical critical theory. Entries clearly explain even the most complex of theoretical discourses, such as Marxism, psychoanalysis, structuralism, deconstruction, and postmodernism. There are biographies of important figures in the field, with feature entries for those who (...) have heavily influenced areas of the discipline, e.g. Deleuze. -/- Entries are fully cross-referenced and contain further reading where appropriate. To provide extra information this edition features an appendix of recommended web links, which are accessible via the Dictionary of Critical Theory companion website, where they are also checked regularly and kept up to date. -/- Covering all aspects of the subject from globalization and race studies, to queer theory and feminism, this multidisciplinary A-Z is essential for students of literary and cultural studies and is useful for anyone studying a humanity subject requiring a knowledge of theory. (shrink)