Fear of public disclosure that will add to the humiliation of rape or other sexual assault is real for victims. In discussing this issue, cases for concealment and for disclosure are examined and suggestions are made for determining whether to publish names of victims.

An idiolectal conception of language is compatible with a substantive role for external things — objects, including other people — in the characterization of idiolects. Illustrations of this role are not hard to come by. The point of looking outward from the individual is pretty evident for the case of reference to perceptually encountered objects: had the world been significantly different, a person with the same molecular history would have acquired, and called by the same familiar names, different physical and (...) other concepts. An idiolectal conception of language is by no means committed, and has some reason to be opposed, to internalism, and to individualism in Burge's sense; that is, to the view that the organization of the body, abstracting from external things, is constitutive of any linguistically significant aspect of language. (shrink)

The leading accounts of the ethics of proxy decision making implicitly draw on internalist conceptions of the philosophy of mind, or so this essay tries to demonstrate. Using the views of Ronald Dworkin as its jumping‐off point, the essay argues that accepting the sort of externalism associated with writers such as Putnam and Burge would alter Dworkin's conclusions concerning how we should respond to the current or precedent decisions of people suffering from dementia. Building on the views of Agnieszka (...) Jawarska, it argues that accepting “active” externalism à la Clark and Chambers would provide currently competent people with new resources for establishing the authority of their present values over inconsistent values they might come to entertain should they become demented. (shrink)

Within contemporary philosophy of mind, it is taken for granted that externalist accounts of meaning and mental content are, in principle, orthogonal to the matter of whether cognition itself is bound within the biological brain or whether it can constitutively include parts of the world. Accordingly, Clark and Chalmers (Analysis 58(1):7–19, 1998) distinguish these varieties of externalism as ‘passive’ and ‘active’ respectively. The aim here is to suggest that we should resist the received way of thinking about these dividing lines. (...) With reference to Brandom’s (1994, 2000, Inquiry 47:236–253, 2008) broad semantic inferentialism, we show that a theory of meaning can be at the same time a variety of active externalism. While we grant that supporters of other varieties of content externalism (e.g., Putnam 1975 and Burge (Philosophical Review 95:3–45, 1986) can deny active externalism, this is not an option for semantic inferentialists: On this latter view, the role of the environment (both in its social and natural form) is not ‘passive’ in the sense assumed by the alternative approaches to content externalism. (shrink)

Within contemporary philosophy of mind, it is taken for granted that externalist accounts of meaning and mental content are, in principle, orthogonal to the matter of whether cognition itself is bound within the biological brain or whether it can constitutively include parts of the world. Accordingly, Clark and Chalmers (1998) distinguish these varieties of externalism as ‘passive’ and ‘active’ respectively. The aim here is to suggest that we should resist the received way of thinking about these dividing lines. With reference (...) to Brandom’s (1994; 2000; 2008) broad semantic inferentialism, we show that a theory of meaning can be at the same time a variety of active externalism. While we grant that supporters of other varieties of content externalism (e.g., Putnam 1975 and Burge 1986) can deny active externalism, this is not an option for semantic inferentialists: On this latter view, the role of the environment (both in its social and natural form) is not ‘passive’ in the sense assumed by the alternative approaches to content externalism. (shrink)

In Perception: First Form of Mind, Tyler Burge develops an understanding of the most primitive type of representational mind: perception. Focusing on its form, function, and underlying capacities, as indicated in the sciences of perception, Burge provides an account of the representational content and formal representational structure of perceptual states, and develops a formal semantics for them. The account is elaborated by an explanation of how the representational form is embedded in an iconic format. These structures are then (...) situated in current theoretical accounts of the processing of perceptual representations, with an emphasis on the formation of perceptual categorizations. An exploration of the relationship between perception and other primitive capacities-conation, attention, memory, anticipation, affect, learning, and imagining-clarifies the distinction between perceiving, with its associated capacities, and thinking, with its associated capacities. Drawing on a broad range of historical and contemporary research, rather than relying on introspection or ordinary talk about perception, Perception: First Form of Mind is a scientifically rigorous and agenda-setting work in the philosophy of perception and the philosophy of science. (shrink)

The critical condition and historical motivation behind Time Studies The concept of time in the post-millennial age is undergoing a radical rethinking within the humanities. Time: A Vocabulary of the Present newly theorizes our experiences of time in relation to developments in post-1945 cultural theory and arts practices. Wide ranging and theoretically provocative, the volume introduces readers to cutting-edge temporal conceptualizations and investigates what exactly constitutes the scope of time studies. Featuring twenty essays that reveal what we talk about when (...) we talk about time today, especially in the areas of history, measurement, and culture, each essay pairs two keywords to explore the tension and nuances between them, from “past/future” and “anticipation/unexpected” to “extinction/adaptation” and “serial/simultaneous.” Moving beyond the truisms of postmodernism, the collection newly theorizes the meanings of temporality in relationship to aesthetic, cultural, technological, and economic developments in the postwar period. This book thus assumes that time—not space, as the postmoderns had it—is central to the contemporary period, and that through it we can come to terms with what contemporaneity can be for human beings caught up in the historical present. In the end, Time reveals that the present is a cultural matrix in which overlapping temporalities condition and compete for our attention. Thus each pair of terms presents two temporalities, yielding a generative account of the time, or times, in which we live. (shrink)

Structural realism is considered by many realists and antirealists alike as the most defensible form of scientific realism. There are now many forms of structural realism and an extensive literature about them. There are interesting connections with debates in metaphysics, philosophy of physics and philosophy of mathematics. This entry is intended to be a comprehensive survey of the field.

Moral philosophers in the laboratory -- Case studies -- Critical perspectives.

Moral philosophy is the study of what morality is and what it requires of us. As Socrates said, it's about "how we ought to live"-and why. It would be helpful if we could begin with a simple, uncontroversial definition of what morality is. Unfortunately, we cannot. There are many rival theories, each expounding a different conception of what it means to live morally, and any definition that goes beyond Socrates's simple formula-tion is bound to offend at least one of them. (...) This should make us cautious, but it need not paralyze us. In this chapter, I will describe the "minimum conception" of morality. (shrink)

For this 1897 publication, the American philosopher William James brought together ten essays, some of which were originally talks given to Ivy League societies. Accessible to a broader audience, these non-technical essays illustrate the author's pragmatic approach to belief and morality, arguing for faith and action in spite of uncertainty. James thought his audiences suffered 'paralysis of their native capacity for faith' while awaiting scientific grounds for belief. His response consisted in an attitude of 'radical empiricism', which deals (...) practically rather than ideologically with real-world phenomena. When facing a 'momentous' decision about belief, he says, we both can and must choose the best hypothesis. The first four essays apply this principle to religious faith, and the rest explore the pragmatic approach to such topics as determinism, ethics and individual achievement. James developed his ideas further in The Varieties of Religious Experience and Pragmatism, both of which are reissued in this series. (shrink)

Tyler Burge presents an original study of the most primitive ways in which individuals represent the physical world. By reflecting on the science of perception and related psychological and biological sciences, he gives an account of constitutive conditions for perceiving the physical world, and thus aims to locate origins of representational mind.

"The lectures that follow were delivered at the Lowell Institute in Boston in November and December, 1906, and in January, 1907, at Columbia University, in New York."-Preface, pg. 3.

In lieu of an abstract, here is a brief excerpt of the content:Caught Between History and ImaginationVico's Ingenium for a Rhetorical Renovation of CitizenshipAlessandra Beasley Von BurgCitizenship is usually thought of as synonymous with nationality and the rights and duties associated with the people who live, work, and participate politically, socially, and economically within the borders of their nation-state. In this conception, the main criterion used to decide who is and who is not a citizen is nationality. As the nature (...) of nation-state governance evolves and the acceleration of citizen mobility hastens interdependence, pressures for new definitions and paradigms of citizenship build. As Joseph Weiler argues, this pressure produces cognitive dissonance because "the traditional, classical vocabulary of citizenship is the vocabulary of the State, the Nation and Peoplehood" (qtd. in La Torre 1998, 1).1 The classical association of citizenship with nationality blocks our ability to grasp new, nonstatist conceptions of citizenship, even as postnational political visions take shape in institutions like the European Union (EU).2 In 1992, EU citizenship was established in the Treaty of Maastricht, which granted some additional rights to citizens of the member states in the same way that single nation-states grant their inhabitants special status as nationals, rights that are not nullified when citizens leave their home country to live and work in other member states.3 [End Page 26]The relationship between nationality and citizenship in the EU context is complicated by the fact that although Maastricht guidelines set postnational membership criteria for EU citizens, they also limit the scope of EU citizenship. In trying to reach beyond the nation while anchoring its very essence to the nation, EU citizenship remains limited as it relies on the traditional language of national membership to found its postnational concept of equality and inclusion for noncitizens. The contradictory elements of EU citizenship are exemplified in its current definition, which includes all member states' citizens and excludes millions who are living in Europe as third-country nationals (TCNs), defined as "any person who is not a citizen of one of the member states" of the EU but permanently and legally resides in one.4 The current debate over the status of legal, long-term TCNs challenges the relationship between citizenship and nationality, as advocates from EU institutions, national governments, nongovernmental organizations and academia argue that TCNs should be granted EU citizenship rather than be naturalized in the member states and push for a new, postnational mode of citizenship based on residency. Advocates for the inclusion of TCNs as EU citizens have to work with the limited vocabulary of national citizenship yet articulate a case for a new kind of citizenship divorced from nationality. They suggest that the EU should be viewed as a deliberative community, in which all long-term residents like TCNs are given an equal opportunity to practice citizenship. The deliberative community rationale is based on an idea of citizenship as performance with residents enacting citizenship by living together and deliberating with each other about common interests and concerns.5This reordering of the concept of community arising out of political practice calls for a full philosophical and rhetorical reimagining of the meaning of citizenship. The act of reimagining citizenship creates a new practice of citizenship and grounds citizenship in a philosophical context as well as a practical one. There is no better philosophical and rhetorical tradition to turn to for this purpose than that of Giambattista Vico. Vico, and to a larger extent the entire tradition of Italian humanism, has been overlooked in modern Western philosophy. Yet Vico embodies a seamless marriage of philosophy and rhetoric. Vico's philosophically grounded rhetoric provides the means in an investigation of EU citizenship as an innovative rhetorical practice beyond nationality, for understanding how new practices become persuasive through imaginative language, until citizens separate citizenship from nationality and accept residence and deliberative practices as legitimate criteria for citizenship. Vico argues that "every study method [End Page 27] may be said to be made up of three things: instruments, complementary aids, and aim envisaged" and notes that "the instruments presuppose and include a systematic, orderly manner of proceeding" (1990, 6). This essay proceeds in this fashion to reveal how a new vocabulary of citizenship... (shrink)

One of the most influential men of his time, philosopher, psychologist, educator, and author William James (1842-1910) helped lead the transition from a predominantly European-centered nineteenth-century philosophy to a new "pragmatic" American philosophy. Helping to pave the way was his seminal book Pragmatism (1907), in which he included a chapter on "Truth," an essay which provoked severe criticism. In response, he wrote the present work, an attempt to bring together all he had ever written on the theory of knowledge, (...) including an article on the function of cognition, later polemic and expository contributions, and some replies to previous criticism. The result was a full and definitive expression of the pragmatist "epistemology" from James' point of view. In the book, he urges the reader to "turn away from abstractions, verbal solutions, fixed principles, and pretended absolutes and look for concreteness and facts, action and power," arguing that "the ultimate test for us of what a truth means is the conduct it dictates or inspires." For students, scholars--anyone interested in William James or the history of American philosophical thought--this book offers an in-depth exposition of the influential ideas of one of the greatest American thinkers. Unabridged republication of the edition originally published by Longmans, Green and Co., New York and London, 1909. (shrink)

We have several intuitive paradigms of defeating evidence. For example, let E be the fact that Ernie tells me that the notorious pet Precious is a bird. This supports the premise F, that Precious can fly. However, Orna gives me *opposing* evidence. She says that Precious is a dog. Alternatively, defeating evidence might not oppose Ernie's testimony in that direct way. There might be other ways for it to weaken the support that Ernie's testimony gives me for believing F, without (...) the new evidence itself intuitively constituting reasons to believe one way or the other about Precious's flight ability. An example: Ursula tells me that Ernie has no idea what Precious's species is; he's just guessing. She may not herself want to or be in a position to weigh in about Precious's real species or flight ability. I call defeating evidence of this sort *undermining evidence. (shrink)

The disconnection between the idea of nation-based citizenship and the current practices of migrants presents the opportunity to reconceptualize and redefine the idea of citizenship and thereby grasp the realities of movement. I employ Giambattista Vico's theories of universal rights and his history of civilizations to interrogate rhetorically national origins and expand on what I call a renovation of citizenship. This is a process that embraces daily practices of nation-based citizenship and encourages us to imagine new ways to express citizenship, (...) ways that comport with the realities of a mobile world, specifically the human right of freedom of movement. In formulating this renovation of citizenship based on mobility, I introduce the metaphor of stochastic citizenship to resolve the tension between the legal structures governing citizenship and the promotion of mobility as a human right. The Roma people in Europe serve as a test for stochastic citizenship. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Caught Between History and ImaginationVico's Ingenium for a Rhetorical Renovation of CitizenshipAlessandra Beasley Von BurgCitizenship is usually thought of as synonymous with nationality and the rights and duties associated with the people who live, work, and participate politically, socially, and economically within the borders of their nation-state. In this conception, the main criterion used to decide who is and who is not a citizen is nationality. As the nature (...) of nation-state governance evolves and the acceleration of citizen mobility hastens interdependence, pressures for new definitions and paradigms of citizenship build. As Joseph Weiler argues, this pressure produces cognitive dissonance because "the traditional, classical vocabulary of citizenship is the vocabulary of the State, the Nation and Peoplehood" (qtd. in La Torre 1998, 1).1 The classical association of citizenship with nationality blocks our ability to grasp new, nonstatist conceptions of citizenship, even as postnational political visions take shape in institutions like the European Union (EU).2 In 1992, EU citizenship was established in the Treaty of Maastricht, which granted some additional rights to citizens of the member states in the same way that single nation-states grant their inhabitants special status as nationals, rights that are not nullified when citizens leave their home country to live and work in other member states.3 [End Page 26]The relationship between nationality and citizenship in the EU context is complicated by the fact that although Maastricht guidelines set postnational membership criteria for EU citizens, they also limit the scope of EU citizenship. In trying to reach beyond the nation while anchoring its very essence to the nation, EU citizenship remains limited as it relies on the traditional language of national membership to found its postnational concept of equality and inclusion for noncitizens. The contradictory elements of EU citizenship are exemplified in its current definition, which includes all member states' citizens and excludes millions who are living in Europe as third-country nationals (TCNs), defined as "any person who is not a citizen of one of the member states" of the EU but permanently and legally resides in one.4 The current debate over the status of legal, long-term TCNs challenges the relationship between citizenship and nationality, as advocates from EU institutions, national governments, nongovernmental organizations and academia argue that TCNs should be granted EU citizenship rather than be naturalized in the member states and push for a new, postnational mode of citizenship based on residency. Advocates for the inclusion of TCNs as EU citizens have to work with the limited vocabulary of national citizenship yet articulate a case for a new kind of citizenship divorced from nationality. They suggest that the EU should be viewed as a deliberative community, in which all long-term residents like TCNs are given an equal opportunity to practice citizenship. The deliberative community rationale is based on an idea of citizenship as performance with residents enacting citizenship by living together and deliberating with each other about common interests and concerns.5This reordering of the concept of community arising out of political practice calls for a full philosophical and rhetorical reimagining of the meaning of citizenship. The act of reimagining citizenship creates a new practice of citizenship and grounds citizenship in a philosophical context as well as a practical one. There is no better philosophical and rhetorical tradition to turn to for this purpose than that of Giambattista Vico. Vico, and to a larger extent the entire tradition of Italian humanism, has been overlooked in modern Western philosophy. Yet Vico embodies a seamless marriage of philosophy and rhetoric. Vico's philosophically grounded rhetoric provides the means in an investigation of EU citizenship as an innovative rhetorical practice beyond nationality, for understanding how new practices become persuasive through imaginative language, until citizens separate citizenship from nationality and accept residence and deliberative practices as legitimate criteria for citizenship. Vico argues that "every study method [End Page 27] may be said to be made up of three things: instruments, complementary aids, and aim envisaged" and notes that "the instruments presuppose and include a systematic, orderly manner of proceeding" (1990, 6). This essay proceeds in this fashion to reveal how a new vocabulary of citizenship... (shrink)

All parts of Heraclitus’ cosmos are simultaneously living and dying. Its constituent stuffs (“biomasses”) cycle endlessly through physical changes in sweeping patterns (“biorhythms”) that are reflected in the dynamic rhythms of Heraclitus’ own thought and language. These natural processes are best examined at a more-than-human level that exceeds individuation, stable identity, rational comprehension, and linguistic capture. B62 (“mortals immortals”), one of Heraclitus’ most perplexing fragments, models these processes in a spectacular fashion: it describes the imbrication not only of humans and (...) gods but of cosmic masses more generally, and its language mimics the natural relations that it names, or rather intimates through its grammatical and syntactical indeterminacy. The remaining fragments amplify the uncertainties and the exhilarations of Heraclitus’ worldview along the same lines. His approach to nature raises urgent questions about how human beings fit into the cosmos, not least by challenging our intuitive conceptions of life and death, our material makeup, and our entanglements with our natural surroundings. In doing so, he provides vital lessons for contemporary ecological awareness, and proves to be an unexpected ally. (shrink)

It is our job now - the job of this book - to influence and develop the unsettled discourse of human rights so as to complete the incomplete idea.

Two books bound together, from the religious period of one of the most renowned and representative thinkers. Written for laymen, thus easy to understand, it is penetrating and brilliant as well. Illuminations of age-old religious questions from a pragmatic perspective, written in a luminous style.

The Gifford Lectures were established in 1885 at the universities of St Andrews, Glasgow, Aberdeen and Edinburgh to promote the discussion of 'Natural Theology in the widest sense of the term - in other words, the knowledge of God', and some of the world's most influential thinkers have delivered them. The 1901–2 lectures given in Edinburgh by American philosopher William James are considered by many to be the greatest in the series. The lectures were published in book form in (...) 1902 and have been reprinted many times. James, who was educated in the United States and Europe, and spent much of his career teaching philosophy at Harvard, was very influential in the development of modern psychology, and in these twenty lectures he explores the personal experience of religion. Some of the topics include religion and neurology, 'the sick soul', saintliness, and mysticism. (shrink)

Noted psychologist and philosopher develops his own brand of pragmatism, based on theories of C. S. Peirce. Emphasis on "radical empiricism," versus the transcendental and rationalist tradition. One of the most important books in American philosophy. Note.

Consider the following facts about the average, philosophically untrained moral relativist: (1.1) The average moral relativist denies the existence of “absolute moral truths.” (1.2) The average moral relativist often expresses her commitment to moral relativism with slogans like ‘What’s true (or right) for you may not be what’s true (or right) for me’ or ‘What’s true (or right) for your culture may not be what’s true (or right) for my culture.’ (1.3) The average moral relativist endorses relativistic views of morality (...) without endorsing relativistic views about science or mathematics. (1.4) The average moral relativist takes moral relativism to be non-relatively true and does not think there is anything contradictory about doing so. (1.5) The average moral relativist adopts an egalitarian attitude toward a wide range of moral values, practices and beliefs, claiming they are all equally legitimate or correct. (1.6) The average moral relativist often admonishes others to be more tolerant of those who engage in alternative ethical practices and to refrain from making negative moral judgments about them. (1.7) The average moral relativist sometimes makes negative moral judgments about the behavior of others—e.g., by harshly judging moral absolutists to be intolerant—but is less inclined to do so when the relativist’s metaethical views are salient in a context of judgment. (1.8) The average moral relativist takes anthropological evidence concerning the worldwide diversity of ethical views and practices to support moral relativism. (shrink)

A fresh explication of the Thomist justification of self-defense casts off the hobbles of the principle of double effects to find a more secure footing in the historical development of subjective natural rights by medieval jurists, and a straight-forward application to the latent threat of death in childbirth posed by non-consensual pregnancy. By articulating the implicit Thomistic right to defensive abortion in terms of conditional rights bestowed in Creation as correlative to particular natural law duties, justly proportionate limits to defensive (...) abortion are identified, and balanced against the forfeited or reserved natural rights variously imputed to conceptus and embryo in non-consensual pregnancies. Subsequently, the varieties of involuntary consent are examined from a Thomist perspective with a view to their relevance in justifying recourse to a rehabilitated practice of defensive abortion when free and full consent to impregnation and childbirth is absent. (shrink)

Die ATB ist die traditionsreichste Editionsreihe der germanistischen Mediävistik. Begründet 1881 von Hermann Paul, wurde sie von führenden Fachvertretern, Georg Baesecke, Hugo Kuhn, Burghart Wachinger, betreut. Seit 2001 liegt die Verantwortung in den Händen von Christian Kiening. Die mittlerweile etwa 120 Bände verknüpfen exemplarisch Handschriftennähe und Lesbarkeit, wissenschaftliche Arbeit am Text und Blick auf die akademische Lehre. Sie umfassen anerkannte, zum Teil kommentierte Ausgaben 'klassischer' Autoren der Zeit um 1200, aber auch veritable Werkausgaben (Notker der Deutsche) und anspruchsvolle Neueditionen (Eckenlied, (...) Heinrich von dem Türlin). (shrink)

The Altdeutsche Textbibliothek [Old German Text Library] is the series of editions of German medieval texts with the richest history. Foundedin 1881 by Hermann Paul, it has been edited by leading Germanists- Georg Beasecke, Hugo Kuhn, Burghart Wachinger. Since 2001, responsibility for the series has rested with Christian Kiening. In the meantime, the series comprises some 120 volumes, with an exemplary combination of closeness to the original manuscript(s) with ease of reading, philological accuracy with concern for university teaching. It includes (...) recognised editions of "classical" authors from around 1200- some with commentary- but also presents veritable editions of authors' works (Notker the German) and high-quality new editions (Eckenlied, Heinrich von dem Türlin). (shrink)

From the bestselling author of Assholes: A Theory, a book that--in the tradition of Shopclass as Soulcraft, Barbarian Days and Zen and the Art of Motorcycle Maintenance--uses the experience and the ethos of surfing to explore key concepts in philosophy. The existentialist philosopher Jean-Paul Sartre once declared "the ideal limit of aquatic sports...is waterskiing." The avid surfer and lavishly credentialed academic philosopher Aaron James vigorously disagrees, and in Surfing with Sartre he intends to expound the thinking surfer's view of (...) the matter, in the process elucidating such philosophical categories as freedom, being, phenomenology, morality, epistemology, and even the emerging values of what he terms "leisure capitalism." In developing his unique surfer-philosophical worldview, he draws from his own experience of surfing and from surf culture and lingo, and includes many relevant details from the lives of the philosophers, from Aristotle to Wittgenstein, with whose thought he engages. In the process, he'll speak to readers in search of personal and social meaning in our current anxious moment, by way of doing real, authentic philosophy. (shrink)

Experimental philosophy brings empirical methods to philosophy. These methods are used to probe how people think about philosophically interesting things such as knowledge, morality, and freedom. This paper explores the contribution that qualitative methods have to make in this enterprise. I argue that qualitative methods have the potential to make a much greater contribution than they have so far. Along the way, I acknowledge a few types of resistance that proponents of qualitative methods in experimental philosophy might encounter, and provide (...) reasons to think they are ill-founded. (shrink)

Louis Agassiz.--Address at the Emerson Centenary in Concord.--Robert Gould Shaw.--Francis Boott.--Thomas Davidson: a knight-errant of the intellectual life.--Herbert Spencer's autobiography.--Frederick Myers' services to psychology.--Final impressions of a psychical researcher.--On some mental effects of the earthquake.--The energies of men.--The moral equivalent of war.--Remarks at the peace banquet.--The social value of the college-bred.--The university and the individual: The Ph.D. octopus. The true Harvard. Stanford's ideal destiny.--A pluralistic mystic.

Recent empirical work on folk moral objectivism has attempted to examine the extent to which folk morality presumes that moral judgments are objectively true or false. Some researchers report findings that they take to indicate folk commitment to objectivism (Goodwin & Darley, 2008, 2010, 2012; Nichols & Folds-Bennett, 2003; Wainryb et al., 2004), while others report findings that may reveal a more variable commitment to objectivism (Beebe, 2014; Beebe et al., 2015; Beebe & Sackris, 2016; Sarkissian, et al., 2011; Wright, (...) 2018; Wright, Grandjean, & McWhite, 2013; Wright, McWhite, & Grandjean, 2014). However, the various probes that have been used to examine folk moral objectivism almost always fail to be good direct measures of objectivism. Some critics (Beebe, 2015; Pölzler, 2017, 2018) have suggested that the problems with existing probes are serious enough that they should be viewed as largely incapable of shedding any light on folk metaethical commitments. Building upon the work of Justin Khoo and Joshua Knobe (2018), I argue that many of the existing probes can be seen as good measures of the extent to which people think that the truth of one moral judgment excludes the possibility that a judgment made by a disagreeing party is also true and that the best explanation of the findings obtained using these measures is significant folk support for indexical moral relativism—the view that the content of moral judgments is context-sensitive. If my thesis is correct, many contemporary moral philosophers are deeply mistaken about the metaethical contours of folk morality in one very important respect. (shrink)

Yoga is hugely popular around the world today, yet until now little has been known of its roots. This book collects, for the first time, core teachings of yoga in their original form, translated and edited by two of the world's foremost scholars of the subject. It includes a wide range of texts from different schools of yoga, languages and eras: among others, key passages from the early Upanisads and the Mahabharata, and from the Tantric, Buddhist and Jaina traditions, with (...) many pieces in scholarly translation for the first time. Covering yoga's varying definitions across systems, models of the esoteric and physical bodies, and its most important practices, such as posture, breath control, sensory withdrawal and meditation, Roots of Yoga is a unique and essential source of knowledge. (shrink)