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En este artículo se examinan algunos aspectos de la cultura arabigoislámica de los cuales Juan Ruiz, Arcipreste de Hita, presunto autor del Libro de buen amor, demuestra poseer cierto conocimiento. De resultas se sugiere que, mientras los materiales literarios constituyentes del Libro son de raigambre occidental, su estructura se debe a una combinación de ciertos géneros literarios orientales, de lo cual el Libro resultaría ser una obra culturalmente híbrida. Además, se sugiere que el Libro debe interpretarse según tres niveles de (...) significado, de acuerdo con la metodología desarrollada por Averroes para captar la verdad, y que, de esos tres niveles, el más elevado, a saber, el filosófico, nos conduce a una crítica velada de la doctrina del celibato eclesiástico, adoptada por la iglesia occidental sólo un siglo antes de la época en que el Arcipreste escribiera su obra. (shrink)

En este artículo se examinan algunos aspectos de la cultura arabigoislámica, de los cuales Juan Ruiz, Arcipreste de Hita, presunto autor del Libro del Buen Amor, demuestra poseer cierto conocimiento. De resultas se sugiere que, mientras los materiales literarios constituyentes del Libro son de raigambre occidental, su estructura se debe a una combinación de ciertos géneros literarios orientales, de lo cual el Libro resultaría ser una obra culturalmente híbrida. Además, se sugiere que el libro debe interpretarse según tres niveles de (...) significado, de acuerdo con la metodología desarrollada por Averroes para captar la verdad, y que, de esos tres niveles, el más elevado, a saber , el filosófico, nos conduce a una crítica velada de la doctrina del celibato eclesiástico, adoptada por la iglesia occidental solo un siglo antes de la época en que el Arcipreste escribiera su obra. (shrink)

En este artículo se examinan algunos aspectos de la cultura arabigoislámica de los cuales Juan Ruiz, Arcipreste de Hita, presunto autor del Libro de buen amor, demuestra poseer cierto conocimiento. De resultas se sugiere que, mientras los materiales literarios constituyentes del Libro son de raigambre occidental, su estructura se debe a una combinación de ciertos géneros literarios orientales, de lo cual el Libro resultaría ser una obra culturalmente híbrida. Además, se sugiere que el Libro debe interpretarse según tres niveles de (...) significado, de acuerdo con la metodología desarrollada por Averroes para captar la verdad, y que, de esos tres niveles, el más elevado, a saber, el filosófico, nos conduce a una crítica velada de la doctrina del celibato eclesiástico, adoptada por la iglesia occidental sólo un siglo antes de la época en que el Arcipreste escribiera su obra. (shrink)

El zéjel n.° 84 de Ibn Quzmān se ha considerado hasta ahora como un poema inacabado, al que le falta la sección final de panegírico, debido a un supuesto accidente en la transmisión del manuscrito. Según esta teoría, el poema ha llegado incompleto a nuestros días. Este artículo, a través del análisis de algunas de sus características temáticas sobresalientes, estrechamente relacionadas y que muestran una estructura compleja y cuidadosamente organizada, pretende mostrar que existen fuertes razones para sugerir que el zéjel (...) n.° 84 no está inacabado, sino que se compuso omitiendo, de forma deliberada, la parte final que se espera encontrar usualmente en un panegírico árabe. Se sugiere a continuación que este recurso fue adoptado por el poeta para estimular, en el oyente/lector, la aparición de unas consideraciones de tipo teológico, filosófico y moral a través de una obra que, superficialmente, parece ser tan sólo de carácter bufonesco y sin preocupación social alguna. Finalmente, el artículo intenta explorar el valor literario del poema y el extraordinario mérito de su autor. (shrink)

A community's abilities to promote health and maximize its response to public health threats require fulfillment of one of the four elements of public health legal preparedness, the capacity to effectively coordinate law-based efforts across different governmental jurisdictions, as well as across multiple sectors and disciplines. Government jurisdictions can be viewed “vertically” in that response efforts may entail coordination in the application of laws across multiple levels, including local, state, tribal, and federal governments, and even with international organizations. Coordination of (...) legal responses to public health emergencies also may involve a horizontal dimension comprising numerous and diverse sectors, such as public health, public and private health care, emergency management, education, law enforcement, the judiciary, and the military.Although responses to many acute health threats can implicate multiple jurisdictions and sectors, the jurisdictional and sectoral dimensions of legal preparedness are complex and may vary substantially by the nature of a threat, its geographic and geopolitical extent, and the operational response demanded. (shrink)

A community's abilities to promote health and maximize its response to public health threats require fulfillment of one of the four elements of public health legal preparedness, the capacity to effectively coordinate law-based efforts across different governmental jurisdictions, as well as across multiple sectors and disciplines. Government jurisdictions can be viewed “vertically” in that response efforts may entail coordination in the application of laws across multiple levels, including local, state, tribal, and federal governments, and even with international organizations. Coordination of (...) legal responses to public health emergencies also may involve a horizontal dimension comprising numerous and diverse sectors, such as public health, public and private health care, emergency management, education, law enforcement, the judiciary, and the military.Although responses to many acute health threats can implicate multiple jurisdictions and sectors, the jurisdictional and sectoral dimensions of legal preparedness are complex and may vary substantially by the nature of a threat, its geographic and geopolitical extent, and the operational response demanded. (shrink)

Monroe Eskew and \, 2016. https://mathoverflow.net/questions/217951/tree-properties-on-omega-1-and-omega-2) asked whether the tree property at \ implies there is no Kurepa tree. We prove that the tree property at \ is consistent with the existence of \-trees with as many branches as desired.

In lieu of an abstract, here is a brief excerpt of the content:A Fallacy in the Intentional FallacyJames DowneyAccording to a famous argument by W. K. Wimsatt and Monroe Beardsley, the intention of the author is neither available nor desirable as a standard by which to judge the success of a work of literary art. I wish to focus on the former allegation. The author's intention is not available as a standard by which to judge a work's success, it (...) is argued, because "If the poet succeeded in doing it [the intention], then the poem itself shows what he was trying to do. And if the poet did not succeed, then the poem is not adequate evidence, and the critic must go outside the poem."1The intent of this reasoning is not entirely clear. It is intended to pose a dilemma for intentionalism, but what is the dilemma supposed to be? What difficulty is there for intentionalism if the poem itself shows what the author's intention was? Perhaps it is supposed to follow that somehow intentionalism would be purposeless. Perhaps the point is Socratic: if the intention is successful, then the reader automatically knows it was intended, so that the intention cannot be sought. Or, perhaps it is the success which cannot be sought. The idea may be that one automatically knows the extent of success precisely to the extent that one recognizes the intention. Perhaps both points are intended.On the other side of the dilemma, suppose the intention is not successful and the critic "must go outside the poem." Is this supposed to imply that whatever meaning is thereby discovered will not be the poem's meaning? Or, is the idea that being forced to go outside the poem for evidence of its meaning violates some essential goal of intentionalism? [End Page 149]It is not my main concern, however, to question the implications of the argument's premises. I wish to challenge the basic premise, itself, that if an intention is successful then the work would show that it was the author's intention. I will assume that this means, at least, that the reader would understand a certain intention and know that it was the author's intention, and that the work would provide this knowledge.Sometimes an author deliberately composes without thematic intentions. I take my example from cinematic art because it is a particularly striking example, and the point clearly holds for other forms of art. Furthermore, the intentional fallacy is usually thought to apply to other forms of art in addition to literary art. So, let us consider the method which Salvador Dalí claims that he and Luis Buñuel used when creating Un Chien Andalou, to put together whatever images came to their mind without any particular intentions directing them. Indeed, Dalí claimed, if there was even a pause between the artists, a mere moment when it seemed as though some directed thought might be beginning to take hold of them, he and Buñuel immediately discarded that idea. They retained only those ideas which arose with no thematic intentions, or intentions as to larger meaning. (We may set aside the fact that there were still formal intentions, such as what images to present, in what order, etc.—although even this can be eliminated to some degree, as when an artist cuts up bits of sound tapes and splices them together willy-nilly, and so forth.) In such a work of art, it is not possible that any such intentions be shown, since there are none.But there is still a definite intention behind such art, namely, the intention to compose with no thematic intentions. This intention could be successfully shown to an audience through a work, certainly. However, Dalís often intend otherwise (so they say). They may intend not to reveal whether or not there are certain, or even any, thematic intentions (perhaps that is an intentional anti-religious theme in that scene in Un Chien Andalou, after all; we do not know.) Perhaps, even, Dalí does not want us to know whether he wants us not to know. An intention not to reveal might apply to the intention not to reveal. What a grand game... (shrink)

How (Not) to Be Secular is what Jamie Smith calls "your hitchhiker's guide to the present" -- it is both a reading guide to Charles Taylor's monumental work A Secular Age and philosophical guidance on how we might learn to live in our times. Taylor's landmark book A Secular Age (2007) provides a monumental, incisive analysis of what it means to live in the post-Christian present -- a pluralist world of competing beliefs and growing unbelief. Jamie Smith's book is a (...) compact field guide to Taylor's insightful study of the secular, making that very significant but daunting work accessible to a wide array of readers. Even more, though, Smith's How (Not) to Be Secular is a practical philosophical guidebook, a kind of how-to manual on how to live in our secular age. It ultimately offers us an adventure in self-understanding and maps out a way to get our bearings in today's secular culture, no matter who "we" are -- whether believers or skeptics, devout or doubting, self-assured or puzzled and confused. This is a book for any thinking person to chew on. (shrink)

(2013). Is Ideological Coverage On Cable Television An Ethical Journalistic Practice? An Examination of Duty, Responsibility, and Consequence. Journal of Mass Media Ethics: Vol. 28, No. 1, pp. 1-14. doi: 10.1080/08900523.2012.746533.

This second edition features a new 48-page Afterword--1980 updating Professor Beardsley's classic work.

This second edition features a new 48-page Afterword--1980 updating Professor Beardsley's classic work.

Hubert Dreyfus has argued that cases of absorbed bodily coping show that there is no room for self-awareness in flow experiences of experts. In this paper, I argue against Dreyfus’ maxim of vanishing self-awareness by suggesting that awareness of agency is present in expert bodily action. First, I discuss the phenomenon of absorbed bodily coping by discussing flow experiences involved in expert bodily action: merging into the flow; immersion in the flow; emergence out of flow. I argue against the claim (...) that flow experience does not involve an awareness of agency for each of these features, while conceding that fluent agency does not involve self-awareness in the thetic sense. I challenge the assumption that the awareness of fluent agency must be understood in terms of a thetic awareness of agency. Instead, I develop an Anscombean account of the awareness of fluent agency in terms of the phenomenal character of knowing one’s aims. I respond to the challenge that if an Anscombean account of the awareness of agency is to succeed, then agents must be able to answer Anscombean questions. I consider the objection that awareness of agency is not a form of self-awareness by outlining an account of self-awareness as self-synthesis that is distinct from self-perception and self-ascription, but which makes room for self-awareness in expert bodily action. (shrink)

The global health crisis in non-communicable diseases (NCDs) reveals a deep global health inequity that lies at the heart of global justice concerns. Mirroring the HIV/AIDS epidemic, NCDs bring into stark relief once more the human consequences of trade policies that reinforce global inequities in treatment access. Recognising distributive justice issues in access to medicines for their populations, World Trade Organisation (WTO) members confirmed the primacy of access to medicines for all in trade and public health in the landmark Doha (...) Declaration on the TRIPS Agreement and Public Health of 2001. (shrink)

Do Quine and Carnap distort the social nature of inquiry by privileging individual epistemic subjects? This objection is at the heart of Donald Davidson’s claim that Quine fails to grasp the significance of the concept of truth. In Carnap’s case, the objection may be detected in Charles Morris’s call to ground scientific philosophy in semiotics, the science of signs, rather than syntax, the formal investigation of languages. Drawing out the challenge from Morris’s proposal requires examining a neglected influence on this (...) neglected philosopher: his advisor George Herbert Mead’s social theory of mind. I argue that Morris and Davidson can both be understood as demanding that scientific philosophers socialize their conception of objectivity. (shrink)

Many philosophers apparently still accept the proposition that there is such a thing as intrinsic value, i.e., that some part of the value of some things (objects, events, or states of affairs) is intrinsic value. John Dewey's attack seems not to have dislodged this proposition, for today it is seldom questioned. I propose to press the attack again, in terms that owe a great deal to Dewey, as I understand him.

"For those of us who want to know what philosophers have said about beauty and the arts, this book will be especially useful.”—The Philosophical Review At once a treatise for professionals and a guide for newcomers to the subject, ...