This paper aims to determine what kind of problem Frege's famous “Julius Caesar problem” is. whether it is to be understood as the metaphysical problem of determining what kind of things abstract objects like numbers or value‐courses are, or as the epistemological problem of providing a means of recognizing these objects as the same again, or as the logical problem of providing abstract sortal concepts with a sharp delimitation in order to fulfill the (...) law of excluded middle, or as the semantic problem of fixing the referents of the corresponding abstract singular terms. It is argued that, for Frege, the Caesar problem is a bundle of related problems of which the semantic problem is the most basic one. (shrink)

This paper investigates the meta-ontological problem, what is the Julius Caesar objection? I distinguish epistemic, metaphysical and semantic versions. I argue that neo-Fregean and supervaluationist solutions to the Caesar objection fails because, amongst other flaws, they fail to determine which version of the problem is in play.

This paper dates from about 1994: I rediscovered it on my hard drive in the spring of 2002. It represents an early attempt to explore the connections between the Julius Caesar problem and Frege's attitude towards Basic Law V. Most of the issues discussed here are ones treated rather differently in my more recent papers "The Julius Caesar Objection" and "Grundgesetze der Arithmetik I 10". But the treatment here is more accessible, in many ways, providing (...) more context and a better sense of how this issue relates to broader issues in Frege's philosophy. (shrink)

This paper argues that that Caesar problem had a technical aspect, namely, that it threatened to make it impossible to prove, in the way Frege wanted, that there are infinitely many numbers. It then offers a solution to the problem, one that shows Frege did not really need the claim that "numbers are objects", not if that claim is intended in a form that forces the Caesar problem upon us.

This article offers an interpretation of a controversial aspect of Frege’s The Foundations of Arithmetic, the so-called Julius Caesar problem. Frege raises the Caesar problem against proposed purely logical definitions for ‘0’, ‘successor’, and ‘number’, and also against a proposed definition for ‘direction’ as applied to lines in geometry. Dummett and other interpreters have seen in Frege’s criticism a demanding requirement on such definitions, often put by saying that such definitions must provide a criterion of (...) identity of a certain kind. These interpretations are criticized and an alternative interpretation is defended. The Caesar problem is that the proposed definitions fail to well-define ‘number’ and ‘direction’. That is, the proposed definitions, even when taken together with the extra-definitional facts, fail to fix unique semantic extensions for ‘number’ and ‘direction’, and thereby fail to fix unique truth-values for sentences like ‘Caesar is a number’ and ‘England is a direction’. A minor modification of the criticized definitions well-defines ‘0’, ‘successor’ and ‘number’, thereby avoiding the Caesar problem as Frege understands it, but without providing any criterion of number identity in the usual sense. (shrink)

The identity of the Caesar at "Aeneid", 1.286 is a long-standing problem. The prevailing opinion since Heyne favors Augustus, but a few scholars agree with Servius that the Dictator is meant. In recent years the suggestion that Vergil was being deliberately ambiguous has been advanced as a solution to the problem. I argue the case for Julius Caesar anew. The paper is in five sections. The first four deal respectively with the question of nomenclature; chronology; (...) the descriptive epithets applied to Caesar, especially spoliis Orientis onustum in 289; and the rhetoric of the passage. The fourth section confronts the challenge posed to my reading by the well-known view of Ronald Syme, held to throughout his lifetime, that Julius Caesar was a virtual non-person in the Rome of Vergil's day because the princeps tried to avoid awkward comparison with the Dictator. But this view has been challenged, and I draw on recent work in this area. In the fifth and final section I support my reading with references to Vergil's earlier poetry, attending especially to what it can tell us about Vergil's attitude toward Julius Caesar. Of particular relevance is the use he makes of the sidus Iulium, an image found in the Eclogues and important in connection with the apocalyptic outlook abroad at the time of Caesar's assassination. This section of the paper expands on Servius' generally neglected note, which maintains that the Caesar in question is Julius. (shrink)

ArgumentThe sixteenth-century physician and philosopher Julius Caesar Scaliger suggests that in particular cases plants can come into being that belong to a plant species that did not exist before. At the same time, he holds that God could not have created a more perfect world. However, does the occurrence of new species not imply that the world was not the best possible world from the beginning? In this article, I explore a set of metaphysical ideas that could provide (...) Scaliger with the means of solving this problem: His version of the notion of a plurality of substantial forms in every living being, and his version of the notion of the ordained divine power. As it turns out, Scaliger analyzes the generation of new species in terms of a development of subordinate substantial forms into dominant substantial forms. Thereby, previously existing essences of plant parts become essences of plants. These plants, thus, possess essences that no previously existing plant possessed and, in this sense, belong to a new species. In this way, Scaliger avoids positing the occurrence of new essences, thus saving the best possible world thesis. Moreover, he believes that all substantial forms stand in a relationship of mutual existential dependence by means of which God safeguards the persistence and unity of the world. This is why the agency of subordinate forms turned dominant can be understood as an expression of the ordained power of God. (shrink)

The identity of the Caesar at "Aeneid", 1.286 is a long-standing problem. The prevailing opinion since Heyne favors Augustus, but a few scholars agree with Servius that the Dictator is meant. In recent years the suggestion that Vergil was being deliberately ambiguous has been advanced as a solution to the problem. I argue the case for Julius Caesar anew. The paper is in five sections. The first four deal respectively with the question of nomenclature; chronology; (...) the descriptive epithets applied to Caesar, especially spoliis Orientis onustum in 289; and the rhetoric of the passage. The fourth section confronts the challenge posed to my reading by the well-known view of Ronald Syme, held to throughout his lifetime, that Julius Caesar was a virtual non-person in the Rome of Vergil's day because the princeps tried to avoid awkward comparison with the Dictator. But this view has been challenged, and I draw on recent work in this area. In the fifth and final section I support my reading with references to Vergil's earlier poetry, attending especially to what it can tell us about Vergil's attitude toward Julius Caesar. Of particular relevance is the use he makes of the sidus Iulium, an image found in the Eclogues and important in connection with the apocalyptic outlook abroad at the time of Caesar's assassination. This section of the paper expands on Servius' generally neglected note, which maintains that the Caesar in question is Julius. (shrink)

The Caesar problem arises for abstractionist views, which seek to secure reference for terms such as ‘the number of Xs’ or #X by stipulating the content of ‘unmixed’ identity contexts like ‘#X = #Y’. Frege objects that this stipulation says nothing about ‘mixed’ contexts such as ‘# X = Julius Caesar’. This article defends a neglected response to the Caesar problem: the content of mixed contexts is just as open to stipulation as that of (...) unmixed contexts. (shrink)

`All over Italy men were conscripted, and weapons requisitioned; money was exacted from towns, and taken from shrines; and all the laws of god and man were overturned.' The Civil War is Caesar's masterly account of the celebrated war between himself and his great rival Pompey, from the crossing of the Rubicon in January 49 B.C. to Pompey's death and the start of the Alexandrian War in the autumn of the following year. His unfinished account of the continuing struggle (...) with Pompey's heirs and followers is completed by the three anonymous accounts of the Alexandrian, African, and Spanish Wars, which bring the story down to within a year of Caesar's assassination in March 44 B.C. This generously annotated edition places the war in context and enables the reader to grasp it both in detail and as a whole. ABOUT THE SERIES: For over 100 years Oxford World's Classics has made available the widest range of literature from around the globe. Each affordable volume reflects Oxford's commitment to scholarship, providing the most accurate text plus a wealth of other valuable features, including expert introductions by leading authorities, helpful notes to clarify the text, up-to-date bibliographies for further study, and much more. (shrink)

This paper aims to answer the question of whether or not Frege's solution limited to value-ranges and truth-values proposed to resolve the "problem of indeterminacy of reference" in section 10 of Grundgesetze is a violation of his principle of complete determination, which states that a predicate must be defined to apply for all objects in general. Closely related to this doubt is the common allegation that Frege was unable to solve a persistent version of the Caesar problem (...) for value-ranges. It is argued that, in Frege’s standards of reducing arithmetic to logic, his solution to the indeterminacy does not give rise to any sort of Caesar problem in the book. (shrink)

In his logical foundation of arithmetic, Frege faced the problem that the semantic interpretation of his system does not determine the reference of the abstract terms completely. The contextual definition of number, for instance, does not decide whether the number 5 is identical to Julius Caesar. In a late writing, Quine claimed that the indeterminacy of reference established by Frege’s Caesar problem is a special case of the indeterminacy established by his proxy-function argument. The present (...) paper aims to show that Frege’s Caesar problem does not really support the conclusions that Quine draws from the proxy-function argument. On the contrary, it reveals that Quine’s argument is a non sequitur: it does not establish that there are alternative interpretations of our terms that are equally correct, but only that these terms are ambiguous. The latter kind of referential indeterminacy implies that almost all sentences of our overall theory of the world are either false or neither true nor false, because they contain definite descriptions whose uniqueness presupposition is not fulfilled. The proxy-function argument must therefore be regarded as a reductio ad absurdum of Quine’s behaviorist premise that the reference of terms is determined only by our linguistic behavior. (shrink)

Pratt and de Vries1 pose an important and uncomfortable question to all stakeholders in the global bioethics space. If global bioethics as they define it is ‘the ethics of public health and healthcare problems that are characterised by a global level effect or that require action beyond individual countries, and the ethics of research related to such problems’, one would expect justice and inclusivity to be among the ethical priorities. Yet, Pratt and de Vries carefully demonstrate how different forms of (...) epistemic injustice and coloniality are embedded in the structure, generation of knowledge and praxis of global bioethics. They do this by unpicking three layers at which coloniality and epistemic injustice operate; knowledge-producer, knowledge-applied and knowledge-solicited. The authors also offer a three-pronged incremental approach to how individual and institutional actors in global bioethics can contribute to epistemic justice in the field. Pratt and de Vries present their work as ‘a first step towards reorienting the field’ of global health bioethics away from epistemic injustice. Indeed, theirs is a mapping, problem statement and recommendations piece …. (shrink)

Recent years have seen a surge in philosophical work on the rationality of grief. Much of this research is premised on the idea that people tend to grieve much less than would be appropriate or, as it is often called, fitting. My goal in this paper is diagnostic, that is, to articulate two never properly distinguished, and indeed often conflated, arguments in favour of the purported discrepancy between experienced and fitting grief: a metaphysical and a psychological argument. According to the (...) former, grief is rationalized entirely by facts about the past. And because the past is unchangeable, grief can be said to remain forever fitting. According to the latter argument, humans’ emotional resilience causes grief to diminish at a faster rate than would be fitting. Which of these problems we end up facing depends on relatively subtle variations in the characterization of the losses that render grief appropriate. (shrink)

Die wirtschaftliche und soziale Bedeutung der Juden im Mittelalter.--John Spencer's Erklärung der biblischen Gesetze in ihrer Beziehung zu Maimonides.--Max Webers Soziologie des antiken Judentums.--Zu Gabirols allegorischer Deutung der Erzählung vom Paradies.--Das Problem der Willensfreiheit bei Ḥasdai Crescas und den islamschen Aristotelikern.--Religion und Wissenschaft im mittelalterlichen und im modernen Denken.--Zur Kritik der Offenbarungsreligion in der islamischen und jüdischen Philosophie.--[Le-ḥeḳer ha-meḳorot shel Sefer ha-ʻiḳarim].--Die Akademie für die Wissenschaft des Judentums.--Die religiösen Motive in der Philosophie des Maimonides.--Das Problem der Kontingenz in (...) der Philosophie des Maimonides.--Die Normierung des Glaubensinhalts im Judentum.--Hermann Cohens Ethik. (shrink)

Mensch und Natur.--Leben und Tod.--Ethische Fragen.--Religionsphilosophische Probleme.--Erkenntnistheorie.--Staat und Gesellschaft.

Diese Arbeit widmet sich einem Hauptproblem der kantischen Pflichtensystematik in der Tugendlehre: Der Unterscheidung von vollkommenen und unvollkommenen Pflichten und der resultierenden Spannung zwischen Einleitung und Elementarlehre. Während in der Einleitung in die Tugendlehre Tugendpflichten begrifflich nur als unvollkommene Pflichten eingeführt und abgeleitet werden, beginnt die Elementarlehre mit einem extensiven Abschnitt über vollkommene Pflichten, die dennoch Tugendpflichten sein sollen. Nach einer kurzen Betrachtung einschlägiger Vorschläge der Literatur zu diesem Problem, versucht die vorliegende Arbeit aus dem Konzept der Weite von (...) Pflichten Kriterien für die Zuordnung der verschiedenen Tugendpflichten zu gewinnen. Im Lichte dieser Kriterien erscheint Kants Beurteilung mancher verhandelter Pflichten als ‚vollkommen’ gerechtfertigt. Abschließend wird gezeigt, inwiefern sie dennoch zu den Tugendpflichten gehören können, indem Kants eher beiläufige Unterscheidung von Strebens- und Erhaltungspflichten in den Mittelpunkt gerückt wird. Unvollkommenheit einer Pflicht folgt nur aus ethischen Strebenspflichten, nicht aus gebotenen Maximen überhaupt. Das Ziel der Exposition aller relevanten Merkmale, die zu einer Tugendpflicht gehören können, lässt verstehen, warum die Einleitung nur auf Strebenspflichten zentriert ist.This essay is concerned with one of the main problems in Kant’s system of duties in the Tugendlehre: the difference between perfect and imperfect duties and the resulting inconsistency between introduction and Elementarlehre. Even though the introduction establishes and derives duties of virtue as imperfect duties only, the Elementarlehre begins with a long section concerning perfect duties, which nevertheless are supposed to be duties of virtue. After a brief consideration of other interpreter’s views on this topic, this essay tries to develop criteria for the categorisation of the different duties of virtue from the concept of a duty’s latitude. In light of these criteria, Kant’s categorizing some of the discussed duties as perfect seems justifiable. Finally I will show, why they can nevertheless be ‘duties of virtue’, by emphasizing Kant’s distinction between duties to strive and those to conserve. Imperfection of a duty follows from duties to strive only, not from obligatory maxims per se. The goal of introducing all relevant characteristics, a duty of virtue may have, can explain, why the introduction is only concerned with duties to strive. (shrink)

Maslow, A. A. Towards a humanistic biology.--Murphy, G. The inside and the outside of creativity.--Stacy, D. L. Art and human creativity.--Parnes, S. J. Creative potential and the educational experiment.--Laszlo, E. "Reverence for natural systems."--McInnis, N. Gestalt ecology.--Harman, W. H. Alternate futures and habitability.--Smith, R. A. Synergistic organizations.--Reiser, O. L. The cosmic lens, the galactic disc, and the archetypal holograms.--Smith, R. A. "Unibutz."--Stulman, J. Beyond crisis.

Recent years have witnessed an increasing number of attempts to reconstruct Marxian theory in forms that can be assessed by reference to currently received standards in various disciplines. The work has even been said to establish a new paradigm: “analytical Marxism.” One doesn't have to endorse this claim to recognize a good deal of merit in the work. Through creative application of state-of-the-art methods to traditional Marxian issues, researchers have promoted productive cross-fertilization with non-Marxian programs and have revealed many problems (...) that must be resolved for fruitful development of Marxian theory. Marx's work can be relevant to today's problems only if it is examined from vantage points provided by subsequent scientific and philosophical achievements. Moreover, critical engagement with the best science of the day has been an essential part of the Marxian theoretical project from the beginning. (shrink)

However much the preoccupations and problems of moral philosophy have changed in the last decade or so, we retain, with a ritual observance, a basic conceptual framework. Apart from a few bold spirits who disregard the ritual, most moral philosophers, before they can say anything, have to re-enact the moves of trying to justify how they dare to move from description to evaluation, while others, opposing them, claim that they have disregarded sacred texts and violated the most sacred of ritual (...) moves. Some, and I would like to count myself among these, would like to argue that the whole ritual is unnecessary, misleading, confused and confusing and even detrimental to moral philosophy. (shrink)

The research study sets out to explore the contribution of the African Evangelicals in both the colonial and post-colonial Kenya to the social lives of the nation. Can’t it be viewed as a positive social influence or an ecclesiastical pitfall? In utilising a socio-historical design, it poses the question: how did the Evangelical European Missionaries demonstrate their theological and social influences in Kenya, and how did the post-missionary Evangelical-leaning leaderships play out? And was Muthirigu Dance an extremist reaction against the (...) rigidity of the Evangelicals? Methodologically, this article will attempt to explore the Evangelical European Missionary Christianity, especially the Church Missionary Society that entered Central Kenya in the early 1900s, and assess the way in which they handled indigenous cultures of the local Africans. It has also attempted to critically explore their social influences in both colonial and post-colonial Kenya. The CMS has been given more emphasis in this article as an Evangelical society so as to help in bringing out the specific Evangelical activities in the Kirinyaga County of Kenya. Overall, the article has endeavoured to hypothesise that Eurocentrism was not the Evangelical problem, as there were diverse European missionaries, such as the High Anglican Church, the Roman Catholic and the Lutherans who were non-Evangelicals, and who were not necessarily dogmatic and rigid.Contribution: This study adhered to the HTS journal’s vision and scope by its focus on the histories of the Evangelical European Missionaries of the 19th and 20th centuries, their interactions with the local religio-cultures, and how it later played out amongst the Africans. (shrink)

In his book, Wizard of the Crow ( 2007 ), the renowned Kenyan novelist, Ngugi wa Thiong’o, expresses the view that a successful society is only guaranteed when women issues are well settled. In light of post-colonial Africa and the era of COVID-19, African women – like the biblical Miriam, the co-liberator with Moses and Aaron (Mi 6:4) – are seen as Nyawiras (plural for Nyawira, the hardworking woman), as their critical role in preserving the family and society is evident. (...) While relying on a critical review of wa Thiong’o’s works and in engaging a selected religio-cultural literature, the article seeks to explore the role of African women [ Nyawiras ] in societal sustenance. With postcolonial Africa encountering a hotchpotch of challenges, are Nyawiras the best suited persons to deconstruct the status quo and eventually reconstruct the ‘sick’ society under greedy-grabbing male-leaders of nation-states (Aburirias) that have lost their moral compasses? Are women best suited to bring back sanity; and have they crossed the Rubicon in the 21st century? In drawing from diverse examples from Africa and beyond, the research article will be significant in helping the modern African society understand the myriad of problems they are facing in the local and global scene, and eventually appraise women’s heroine roles. Contribution: This research uses a multi-disciplinary approach and engages a dialogue between African literature and Africa’s religio-cultural discourses in order to better understand the complex situation facing Africa. (shrink)

Predation poses a serious challenge for animal ethics of whatever ilk. For animal rights theory especially, the problem is potentially fatal as animal rights appear to require or permit interfering in nature to prevent predation, an implication that appears to be absurd. Several philosophers have written to deflect this challenge by showing how that implication is not absurd or how the allegedly entailed prescription to intervene does not follow from animal rights theory. A number of philosophers have taken different (...) routes to arrive at the same conclusion that intervention in wildlife predation is not morally permissible or required on the rights view. In this paper, I explore a route hitherto unused to the conclusion that intervention in predation is neither required nor permitted by animal rights theory. I deploy the Hohfeldian analytical framework of rights as well as aspects of the theory of self- or other- defence. This, in my view is the most thorough-going rights perspective on the predation problem. I expose some ad hoc, incoherent, utilitarian, and even speciesist arguments among animal rights solutions to the predation problem. The approach I have used avoids these flaws. Taking animal rights seriously means guarding against any tacit speciesism. I think using Hohfeld’s framework goes some way in keeping rights analysis free of implicit bias that might pollute our arguments in favour of human beings. (shrink)

What I have to say has no exclusive reference to biblical scholars or theologians. Even most of the mistakes and fallacies I want to point to and investigate are shared by others who also operate in a theological frame of mind. Otherwise the problems I want to raise are familiar problems of philosophy. They are problems we encounter in the philosophy of history when we distinguish between the actual occurrence and documentation of a happening, and the significance, meaning and interpretation (...) of that happening. (shrink)

In its classical conception, game theory aspires to be a determinate decision theory for games, understood as elements of a structurally specified domain. Its aim is to determine for each game in the domain a complete solution to each player's decision problem, a solution valid for all real-world instantiations, regardless of context. "Permissiveness" would constrain the theory to designate as admissible for a player any conjecture consistent with the function's designation of admissible strategies for the other players. Given permissiveness (...) and other appropriate constraints, solution sets must contain only Nash equilibria and at least one pure-strategy equilibrium, and there is no solution to games in which no symmetry invariant set of pure-strategy equilibria forms a Cartesian product. These results imply that the classical program is unrealizable. Moreover, the program is implicitly committed to permissiveness, through its common-knowledge assumptions and its commitment to equilibrium. The resulting incoherence deeply undermines the classical conception in a way that consolidates a long series of contextualist criticisms. (shrink)

In this book two philosophers, Simmias and Cebes, who were friends and contemporaries of Plato’s continue their discussions of life and death and religion in this current year of crisis. Beginning in a railway station in Boston and continuing on through Providence and New Haven, they argue the eternal problems of what truth is and whether liberalism, with its concern for human reason, its tolerance of people who disagree with it, has much of a place in a world of totalitarianism (...) and war, of Freud with his irrational subconscious and the atomic bomb with its fury. In an amusing and searching scrutiny of the liberals and their opponents Mr. Bixler analyzes through his two heroes the principal modern philosophies that are grappling with the ills of the world, and he demonstrates a considerable area of agreement between their opposing views. (shrink)

L’état présent de la philosophie est la contre-partie vivante de la recherche cartésienne de la vérité : la philosophie actuelle cherche а éliminer la notion de vérité. Afin d’éviter ce scepticisme, on déteгmine d’abord la notion de vérité d’après la formule classique : adaequatio rei et intellectus. Puis on introduit le probleme des fondements de la connaissanec en distinguant la notion de vérité et le critère de la vérité, en montrant que la confusion entre les deux amène à la mystique (...) de la connaissance ou au relativisme. On limite l’exigence d’un critère de la vérité aux «aperceptions réductibles», et l'оп montre comment les « aperceptions irréductibles»s’ordonnent en rapport aux aperceptions réductibles. (shrink)

Salience reasoning, many have argued, can help solve coordination problems, but only if such reasoning is supplemented by higher-order predictions, e.g. beliefs about what others believe yet others will choose. In this paper, I will argue that this line of reasoning is self-undermining. Higher-order behavioral predictions defeat salience-based behavioral predictions. To anchor my argument in the philosophical literature, I will develop it in response and opposition to the popular Lewisian model of salience reasoning in coordination games. This model imports the (...) problematic higher-order beliefs by way of a ‘symmetric reasoning’ constraint. In the second part of this paper, I will argue that a player may employ salience reasoning only if she suspends judgment about what others believe yet others will do. (shrink)

This paper explores the nature of rights, and their implications for the ethics of nursing. A right is seen as an entitlement which is justified on moral and/or legal grounds, and which may take the form of a right of action or a right of recipience, or both; in either case, correlative duties are generally imposed on others. Some of the conflicts which can occur among two or more conflicting rights are examined through three hypothetical scenarios, and approaches to their (...) resolution are suggested. The question of whether nurses, as nurses, possess rights is then considered, and it is suggested that they do not. In conclusion, it is argued that, if rights are to be a helpful concept, they must be carefully defined and analysed, and their relationship to one another, and to duties, must be clarified. Cet article étudie la nature des droits et leur implications pour l'éthique des soins infirmiers. Un droit reste sur des bases morales et légales et peut prendre la forme d'un droit d'action ou d'un droit de récipience ou des deux formes ensembles. En chaque instant, des devoirs corrélatifs sont normalement imposés à d'autres personnes. Quelques uns des conflits qui peuvent arriver entre deux (ou plusieurs) droits opposés sont considérés ici par trois possibilités hypothétiques et des possibilités de résoudre les problèmes sont proposées. Enfin, la question est considérée si les infirmiers/ères possèdent des droits en tels qu'infirmiers/ères, et il est proposé qu'ils/elles ne les possèdent pas. En conclusion, il est proposé que pour les droits d'être utiles, ils doivent être bien définis et analysés et les relations entre eux et envers les devoirs doivent être bien claires. Dieser Artikel erforscht des Wesen der Rechte und deren Auswirkungen in der Krankenpflegeethik. Ein Recht hat moralische oder legale Gründe und nimmt die Form entweder eines Rechtes der Aktion oder eines Rechtes des Empfanges, oder beider Arten. In allen Fällen sind entsprechende Pflichten anderen aufgelegt. Einige Konflikte, die unter zwei (oder mehreren) Rechten entstehen können, sind hier untersucht an Hilfe von drei hypothetischen Szenarien. Möglichkeiten für die Lösung der Probleme sind vorgeschlagen. Anschliessend wird die Frage, ob das Krankenpflegepersonal Rechte hat - als Personal - betrachtet, und es ist vorgeschlagen, dass solche Rechte nicht bestehen. Zum Abschluss wird vorgeschlagen dass Rechte hilfreich sind wenn sie sorgfältig analysiert und festgelegt sind und wenn deren Beziehung zu einander und zu Pflechten klar ist. (shrink)

The conditional analysis interprets power/capability as disposition and gives it a counterfactual analysis. The phenomenon of finkishness poses a problem for this account. I argue that the conditional analysis has to be modified in order to solve these problems. The new analysis, I claim, is well suited to deal with Frankfurt-style scenarios as well, which conditional analyses are frequently thought to be incapable of.

The conditional analysis interprets power/capability as disposition and gives it a counterfactual analysis. The phenomenon of finkishness poses a problem for this account. I argue that the conditional analysis has to be modified in order to solve these problems. The new analysis, I claim, is well suited to deal with Frankfurt-style scenarios as well, which conditional analyses are frequently thought to be incapable of.

In Materie und Gedächtnis (1896), seinem zweiten Hauptwerk, erörtert der französische Philosoph und Nobelpreisträger Henri Bergson (1859-1941) das Zusammenwirken von Körper und Geist in der freien Handlung. Auf höchstem gedanklichen Niveau, aber in bestechend einfacher Sprache geschrieben, zählt es zu den herausragenden Grundwerken der Gegenwartsphilosophie. Bergson bleibt nicht akademisch, sondern löst das Problem des Leib-Seele-Dualismus anschaulich und verständlich.

The article sets out to demonstrate the need for theopastoral education in tropical Africa, by showcasing St. Andrew’s College, Kabare, in Central Kenya. The statement of the problem therefore is: How has St. Andrew’s College, Kabare, journeyed with its establishment as a centre of theopractical education? This will drive us to methodologically employ historical-analytical design in our bid to understand the intrigues behind the formation and growth of the institution. As it prepares to graduate from a diploma college to (...) a university, how has it wrestled with the challenges in its endeavour to reconstruct theological and pastoral education? The article sets on the premise that the nature of theological articulation in the East African region, as propounded by the then-all powerful East African Revival Movement, needed theopastoral reconstruction via establishment of an institution that would thoroughly address relevant concerns. To this end, the first synod of the diocese of Mt Kenya East, held at St. Andrew’s Church, Kabare, on 26 August 1975, requested the standing committee of the synod to appoint a commission to investigate the future plans of lay and clergy training and report this matter to the next synod. In other words, the first synod of the new diocese foresaw the birth of St Andrew’s as a centre of theological education and holistic training. In view of this, the article will explore the intrigues behind this process in a bid to show its relevance for the rest of the tropical Africa. (shrink)

This paper applied the philosophical theory of critical realism to the problem of evil. Using the method of critical analysis of related literature, the paper discovered, among other things, that e...