It is common in the literature to claim that legitimacy is the right to rule and that, accordingly, Hohfeldian rights analysis can be used to understand the concept. However, we argue that authors in the legitimacy literature have not generally realised the full potential of Hohfeldian analysis. We discuss extant approaches in the literature that conceptually identify legitimacy with one particular Hohfeldian incident, or, more rarely, a determinate set of incidents. Against these views, and building on parallel debates in property (...) theory, we suggest that Hohfeldian analysis pushes one towards the claim that legitimacy possesses no determinate essence. We provide a rationale for this novel view and disarm a series of objections. (shrink)

In _Modal Logic for Open Minds,_ Johan van Benthem provides an up-to-date introduction to the field of modal logic, outlining its major ideas and exploring the numerous ways in which various academic fields have adopted it. Van Benthem begins with the basic theories of modal logic, semantics, bisimulation, and axiomatics, and also covers more advanced topics, such as expressive power and computational complexity. The book then moves to a wide range of applications, including new developments in information flow, intelligent (...) agency, and games. Taken together, the chapters show modal logic at the crossroads of philosophy, mathematics, linguistics, computer science, and economics. Most of the chapters are followed by exercises, making this volume ideal for undergraduate and graduate students in philosophy, computer science, symbolic systems, cognitive science, and linguistics. (shrink)

Contention in the form of protests, riots, and direct action is a central political practice in contemporary democracies. It is also a staple of sociological analysis, after slowly crystallizing as a distinct object of analysis from the 1970s onward. Lately, however, it has become unclear what this distinctiveness consists of and how it may help guide studies of contention: What distinguishes contention from other practices? I argue that contention can be seen as an ontologically distinctive experience. What sets this experience (...) apart is that it expresses a potential for conflict that underlies all social formations. We can take these expressions of conflict as objects of analysis. This means asking how the conflict expressed in contentious practices is ascribed meaning. I develop this perspective theoretically and show how it may facilitate new empirical analyses of contention’s boundaries, its relation to truth, and ethical relations in contention. (shrink)

Godsdienstfilosofische beschouwing over geloofstwijfel en religieuze zingeving in een postmoderne wereld.

Artikelen vanuit joods, christelijk, islamitisch en humanistisch perspectief over de mogelijkheid van tolerantie tussen met name de drie grote monotheïstische religies.

One of Heidegger’s enduring concerns was to develop an original meditation on the meaning of the present. Integral to this attempt is his critique of the understanding of the bein...

Some propositional attitude verbs require that the complement contain some “subjective predicate”. In terms of the theory proposed by Lasersohn, these verbs would seem to identify the “judge” of the embedded proposition with the matrix subject, and there have been suggestions in this direction. I show that it is possible to analyze these verbs as setting the judge and doing nothing more; then according to whether a judge index or a judge argument is assumed, unless the complement contains a subjective (...) predicate, the whole matrix is redundant or there is a type conflict. I further show that certain clear facts argue for assuming a judge argument which can be filled by a contextually salient entity–or by the subject of a subjective attitude verb. (shrink)

This paper explores a new language of neighbourhood structures where existential information can be given about what kind of worlds occur in a neighbourhood of a current world. The resulting system of ‘instantial neighbourhood logic’ INL has a nontrivial mix of features from relational semantics and from neighbourhood semantics. We explore some basic model-theoretic behavior, including a matching notion of bisimulation, and give a complete axiom system for which we prove completeness by a new normal form technique. In addition, we (...) relate INL to other modal logics by means of translations, and determine its precise SAT complexity. Finally, we discuss proof-theoretic fine-structure of INL in terms of semantic tableaux and some expressive fine-structure in terms of fragments, while discussing concrete illustrations of the instantial neighborhood language in topological spaces, in games with powers for players construed in a new way, as well as in dynamic logics of acquiring or deleting evidence. We conclude with some coalgebraic perspectives on what is achieved in this paper. Many of these final themes suggest follow-up work of independent interest. (shrink)

With his doctrine of the “complete irresponsibility of man,” Nietzsche in different ways complicates the opposition between responsibility and irresponsibility. This article traces the different and conflicting senses of irresponsibility throughout Nietzsche’s development. First, the doctrine is shown to build on Nietzsche’s early study of Heraclitus (section I), whom Nietzsche admired for expounding and embodying a radical “innocence” that was both responsible and irresponsible in different senses. When presented as “philosophical conviction” in Human, All too Human, Nietzsche paradoxically speculates about (...) the doctrine’s incorporation out of a sense of responsibility for the future of mankind (section II). Section III shows how Nietzsche’s later writings evince an increasing awareness of this paradox by explicitly positing complete irresponsibility as his own redemptive doctrine in Twilight of the Idols. After 1881, he has come to affirm a new notion of responsibility and criticizes a weak sense of irresponsibility as the abdication of one’s task. I end by discussing the relation of these different senses of irresponsibility, and argue that the fact that Nietzsche’s texts often deliberately complicate rather than clarify such distinctions is an important reflection of how he textually takes responsibility for “complete irresponsibility” (section IV). (shrink)

This commentary provides valuable insight into the basic tenets of an unknown sect from the formative years of Hellenistic Pythagoreanism, a movement which had a major impact on the morality and philosophy of the Greco-Roman world.

This paper investigates the ethics of deconstruction by considering it as a form of “resultless” thinking in the sense Hannah Arendt gave to that term: as the destabilization rather than the production of rules, norms, and criteria. In section II, I distinguish deconstruction’s specific resultlessness from Arendtian “self-destruction,” skeptical suspension, and Socratic irony, for whom resultlessness issues from the symmetrical cancelling out of equal counter-arguments. To the foremost objection to the resultlessness of thinking (the Arendtian “danger” that thinking is unable (...) to respond to the urgent demand for results), deconstruction opposes a reconceptualization of the very notions of “urgency” and “danger.” But such reconceptualization still does not amount to a justification for a deconstructive ethics: I argue in section III that deconstruction always performatively relates to a threefold danger that constitutes its “anxiety.” At the core of this anxiety is the resistance to reassurance and “good conscience.” I conclude, in section IV, by asking whether the ethics of deconstruction can perhaps be qualified – if not through its results or principles – as a “fundamental attunement” [Grundstimmung], by comparing deconstruction’s anxiety to Kierkegaard’s resistance to righteousness and good conscience, in the latter’s revaluation of wonder as the fundamental attunement of philosophy. (shrink)

The complexity of any logical modeling reflects both the intrinsic structure of a topic described and the weight of the formal tools. Some of this weight seems inherent in even the most basic logical systems. Notably, standard predicate logic is undecidable. In this paper, we investigate ‘lighter’ versions of this general purpose tool, by modally ‘deconstructing’ the usual semantics, and locating implicit choice points in its set up. The first part sets out the interest of this program and the modal (...) techniques employed, while the second part provides technical elaborations demonstrating its viability. (shrink)

This introductory essay provides a historical and cross-cultural overview of evolutionary ethics, and how it can be situated within naturalized ethics. We also situate the contributions to this volume.

Er zijn een aantal redenen om de binnen de Reformatorische Wijsbegeerte door H. van Riessen ontwikkelde filosofie van de techniek aan te vullen. Het ging Van Riessen alleen om de moderne techniek: “de reformatorische benadering van de moderne techniek en waarom deze wezenlijk verschilde van de techniek van alle tijden. Dat verschil zit in de wetenschappelijke basis van de moderne techniek.” Zijn definitie was beperkt: “De ‘moderne techniek’ is de, in een economische verbandstructuur vervlochten en daardoor gecoördineerde, en overigens in (...) wetenschappelijke zin ontplooide, vrije, beheersende vorming met technische operatoren, met als doel, de productie van die cultuurobjecten, die voor deze vorming geschikt zijn.” En zijn 7de en 8ste stelling luidden: “De transformatie van energie door middel van technische operatoren is karakteristiek voor de moderne, wetenschappelijk ontplooide techniek” en “De kenmerkende methode der wetenschappelijke ontplooide techniek is die van de neutraliserende functiedeling en functie-integratie.”. (shrink)

This article re-examines the House of Lords» decision in Pepper v Hart, which relaxed the rule prohibiting courts from using ministerial explanations of Bills in Parliament in the construction of statutes. It recognizes the importance of context in the interpretation of statutes, but questions the assumption in the case that intention can be attributed to Parliament. It argues that the case can be confined to authorizing the use of ministerial statements in Parliament when such statements can be shown to be (...) inconsistent with arguments made by government before the courts on the meaning of the legislation. Any broader interpretation of the decision raises serious constitutional objections. (shrink)

Isolated subjectivity is something of a controversial guest in the world of ethics, one which has not infrequently been shown the door as an unwelcome visitor. How might we accommodate its chaotic attitudes and perceptions under the same roof with the demand for a universal ethics?So runs the obligatory question, frequently to be answered by a firm denial of the possibility of combination: two into one won’t go! Either the subject, as a being fascinated with the singular, will simply stand (...) there staring into the radiant glow of the here and now, or as an ethical being, it will go out in search of an objective, extratemporal authority which will transcend the instability of its subjectivity. Good reasons lie behind the alleged irreconcilability between ethics and subjectivity, two of which, one from classical ethics and another from contemporary ethics, are not only good but in fact very good.Rooted in general philosophical anthropology, the classical argument states that the human person, as an immediate and natural being, encounters the world from the perspective of his or her own neediness, from the imperialism of his or her sense of pleasure. His or her sensitivity to good and bad remains buried in the chaos of his or her unique nature. In order to grow into an ethical being, the human person must transcend this stage of subjectivity and caprice, the only trustworthy guide along this journey of transcendence being reason. Only ratio can point to the place where the good-for me becomes an objective good, a bonum commune.It can do this in two ways: as a discoverer or self formulating . In the first case it refers to an already given objective reality outside and beyond the inconstancy of the subject: humanity, nature, God, even reason itself. In the second case it creates its own reality: a particular social and/or political order, a consensus or common will. Only afterthe subject has reached this point, after it has associated itself with the universal principle or common order can its existence be referred to as ethical.A second argument stemming from recent cultural criticism points out that the term ‘subject’ in its present meaning is a product of the anthropologising tendency of Modernity. In Antiquity and the Middle Ages the term carried the more general meaning of substance: that which lay at the basis or foundation of the qualities of a thing or was the bearer of those qualities. From Modernity, however, the human person as such became the primary subject, the reference point of all that is. The subject henceforth came to mean the autonomous consciousness that objectivises the world, brings it to a standstill, makes it into an object of its explanatory representation and thereby keeps it in its grasp.As a matter of fact, the subject seen in this way is completely abstract and theoretical. The ‘I’, as the 19th century ‘masters of suspicion’ were well aware, is in no way autonomous, nor does it live from within an interior, free and inviolable core. In the meantime, however, this abstract concept of the subject has rendered unspeakable damage and suffering. The modern subject might be dead, yet it nevertheless left the destruction and death of the self in its wake. (shrink)

Slavoj Žižek and Graham Priest are two philosphers who have a unique place within respectively postmodernist and formal-logic philosophy. They both defend Hegelianism within the two domains that could historically be characterized a anti-Hegelian. We characterize their formal Hegelianism through respectively the style form of chiasm and the inclosure schema. In addition to this, we make concrete the two movements in which they are situated on the basis of two prominent philosophers: Jacques Derrida and Bertrand Russell. We outline the two (...) Hegelians#39; criticism of these figures and in this way we come to a refinement of the analogy and difference between the them. Finally, we explain how they could be considered in relation to their movements in general. (shrink)

The Evolution of Complexity is addressed to a broad audience of academics and researchers from different disciplines, who are interested in the picture of our world emerging from the new sciences of complexity. This book reviews the new concepts proposed by the diverse theories of evolution, self-organisation, general systems, cybernetics, and the `complex adaptive systems' approach pioneered by the Santa Fe institute. The thread which holds everything together is the growth of complexity during the history of the universe: from elementary (...) particles, via atoms, molecules, living cells, multicellular organisms, plants, and animals to human beings, and societies. The different sections of the book discuss the foundations and philosophy of complexity evolution, its mathematical and computer models, its explanation of self-organising and living systems, the insights it provides into the origin of mind, language and culture, and its practical applications in areas such as management and system design. (shrink)

Aan de hand van recente ontdekkingen op het gebied van neurowetenschappen, biologische evolutie, paleontologie, evolutionaire psychologie en evolutionaire dynamicamodellen, leggen Dirk Van Duppen en Johan Hoebeke uit hoe pro-sociale gedragingen en altruïsme het succes van de ‘homo sapiens’ evolutionair hebben bepaald. Vermits de mens als meest kwetsbaar en meest prematuur dier op de wereld is gekomen, was zijn enige manier om te overleven een biologisch-culturele co-evolutie waarbij zijn intelligente vermogens zich enkel konden ontwikkelen door zijn ingeslepen drang om zich (...) sociaal te gedragen. Dit wetenschappelijk gegrond beeld van de ‘homo sapiens’ staat volledig haaks op dit van de neoliberale ‘homo economicus’ die enkel op individuele winstmaximalisatie gericht is en op de competitiedrang, die als enige drijfkracht voor de vooruitgang wordt beschouwd. De discrepantie tussen de biologisch-culturele fundamenten van onze soort en de actuele overheersende ideologie waaraan wij continu onderworpen worden, zou het stijgend ongenoegen en het ‘mal vivre’ in onze maatschappijen kunnen verklaren. Zoals José Saramago het uitte: ‘Als de omstandigheden zo bepalend zijn voor de mens, laat ons dan die omstandigheden meer menselijk maken.’. (shrink)

The whole of Marx's project confronts the narrow concerns of political philosophy by embedding it in social philosophy and a certain understanding of the aesthetic. From those of aesthetic production to the "poetry of the future" (as Marx writes in the Eighteenth Brumaire), from the radical modernism of bourgeois development to the very idea of association (which defined one of the main lines of tradition in the history of aesthetics), steady references to Dante, Shakespeare and Goethe, and the idea that (...) bourgeois politics is nothing but a theatrical stage: the aesthetic has a prominent place in the constellation of Marx's thought. This book offers an original and challenging study of both Marx in the aesthetic, and the aesthetic in Marx. It differs from previous discussions of Marxist aesthetic theory as it understands the works of Marx themselves as contributions to thinking the aesthetic. This is an engagement with Marx's aesthetic that takes into account Marx's broader sense of the aesthetic, as identified by Eagleton and Buck-Morss - as a question of sense perception and the body. (shrink)

This is the first of two volumes comprising the papers submitted for publication by the invited participants to the Tenth International Congress of Logic, Methodology and Philosophy of Science, held in Florence, August 1995. The Congress was held under the auspices of the International Union of History and Philosophy of Science, Division of Logic, Methodology and Philosophy of Science. The invited lectures published in the two volumes demonstrate much of what goes on in the fields of the Congress and give (...) the state of the art of current research. The two volumes cover the traditional subdisciplines of mathematical logic and philosophical logic, as well as their interfaces with computer science, linguistics and philosophy. Philosophy of science is broadly represented, too, including general issues of natural sciences, social sciences and humanities. The papers in Volume One are concerned with logic, mathematical logic, the philosophy of logic and mathematics, and computer science. (shrink)

Analizamos las ideologías para demostrar que su raíz materialista está en el origen de muchos problemas en la sociedad. La economía –es decir, la producción y el consumo– define a la persona humana. El ser humano es un subproducto de la economía. Esta definición ofusca la conciencia que es la base de la ética y por lo tanto de la dignidad de la persona, porque la ciencia y la tecnología se dan siempre en relación con hombres libres cuyos encuentros tienen (...) un significado cultural-ético. No podemos ser indiferentes a lo transcendente que no se puede verificar por experimentos o deducir de manera racional. La fe nos abre un horizonte distinto. (shrink)

“An ethics report is a snapshot of a process taking place at various levels within a company and between its stakeholders.” Ethics reports can serve a number of purposes, and for large multinational companies they can provide an important tool for stakeholder management, as is illustrated in the case of Shell. Muel Kaptein and Johan Wempe both work for KPMG Ethics & Integrity Consulting and lecture in business ethics at the Rotterdam School of Management, Erasmus University Rotterdam. Both are (...) involved in the verification of the Shell Report. (shrink)