In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Apocalypse of Wisdom: Louis Bouyer's Theological Recovery of the Cosmos by Keith LemnaAaron WilliamsThe Apocalypse of Wisdom: Louis Bouyer's Theological Recovery of the Cosmos by Keith Lemna (Brooklyn, NY: Angelico, 2019), xxx + 488 pp.Keith Lemna has done the theological world a great service. In The Apocalypse of Wisdom: Louis Bouyer's Theological Recovery of the Cosmos, he offers the English-speaking world for the first (...) time a monograph on the thought of the Oratorian Louis Bouyer. Bouyer is undoubtedly one of the theological giants of the twentieth century. Born in Paris in 1913, he was ordained a Lutheran pastor in 1936. After only three years as a Lutheran clergyman, he was received into the Catholic Church at the Benedictine Abbey of Saint Wandrille. Then ordained as an Oratorian priest in 1944, he taught from 1946 to 1962 at the Institut Catholique de Paris and abroad for the three decades following.1 He is most well-known for his work on the liturgy both before and after the Second Vatican Council. With fifty books to his name, including a nine-part synthesis on Christian doctrine, the breadth of his theological vision and work is astounding. In France he is considered one of the four preeminent theologians of the post-World War II era, and his theological contemporaries in Europe, such as Hans Urs von Balthasar and Joseph Ratzinger / Benedict XVI, always held the Oratorian in high regard.2 Yet, in the English-speaking world, much of his work has gone without comment.3 Thankfully, into the void steps this excellent work by Lemna. [End Page 1353]Anyone familiar with the Bouyerian corpus knows the challenge of approaching it. With its vast array of subject matter, ranging from biblical to liturgical to historical to spiritual to speculative theology, one wonders whether there is any one thread woven throughout the varied strands, a single theme around which the whole sprawling corpus can be understood. In fact, there is, and Lemna has deftly identified it. For Bouyer, the fundamental question of theology is the world's relation to God.4 The structure of the first six books of his nine-part treatise on systematic theology attest to the priority of the question with the first three works addressing the question of the world, or the economy of creation and salvation, and the latter three works addressing the question of God, or theology properly speaking: the doctrine of the Trinitarian God. Interestingly, though Bouyer's work on theological cosmology, Cosmos, is the third book in the series, it was, in fact, the last of the six to be written. In this sense, as Lemna points out, "Cosmos is a capstone monograph... summarizing in important ways the decisive first six volumes" (xiv). Theological cosmology fully illuminates the God–world relation as Bouyer sees it, and since this relation sits at the heart of his thought, Cosmos is for Bouyer both his "most personal, as well as most speculative work" and indeed, "opens up the meaning of his other writings" beyond the dogmatic sphere (25). One could, then, scarcely choose a better entry point into the wide theological world of this "mind with a very special character," as Joseph Ratzinger saw him.5The Apocalypse of Wisdom is an expansive commentary on Bouyer's cosmology at the heart of which is a liturgical, even nuptial, vision of the whole of creation known and loved in the mind of God from all eternity, as the uncreated Wisdom of God. In creation God freely gives existence to the world ex nihilo, so that it might return to him in a liturgical song of praise and thanksgiving, as the Bride of his eternal Son, the eschatological and cosmic Church, created wisdom now made glorious and radiant through the indwelling of the Holy Spirit. As Lemna puts it, "Bouyer shows that cosmology should be a pursuit of wisdom, but that Wisdom is ultimately a gift revealed or uncovered by means of apokalypsis in the re-creative interventions of the divine Word and Holy Spirit in history" (xvii). The wisdom of man seeking a unified vision of the whole of reality [End... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Oxford Handbook of Jewish Ethics and Morality Edited by Elliot N. Dorff and Jonathan K. CraneLouis E. NewmanThe Oxford Handbook of Jewish Ethics and Morality EDITED BY ELLIOT N. DORFF AND JONATHAN K. CRANE New York: Oxford University Press, 2012. 499 pp. $150The Oxford Handbook of Jewish Ethics and Morality addresses what has long been a major lacuna in the field of Jewish studies. No one who (...) studies the history of Judaism would deny that ethics has always occupied a central place in Jewish thought and practice. Yet the scope and range of Jewish ethical reflection, the variety of ethical theories that have animated this tradition, and the diversity of ethical viewpoints represented by major thinkers across the centuries remain far less widely understood than they should be. With the publication of this outstanding and highly readable collection of essays, however, Elliot Dorff and Jonathan Crane have given us the most definitive and encyclopedic presentation of Jewish ethics ever assembled.This latest addition to the Oxford Handbook series encompasses twenty-nine essays that span the history of Jewish ethics from biblical times to the present, but that also introduce readers to its applied and theoretical dimensions as well as the practitioners and scholars who collectively define the field of Jewish ethics. Part 1, “Jewish Ethical Theories,” which is more accurately a comprehensive history of Jewish ethics, includes insightful pieces on biblical, rabbinic, and medieval ethics, but also pieces on key figures in the modern period from Baruch Spinoza to Martin Buber, Abraham Isaac Kook, and Joseph B. Soloveitchik, among others. This section also includes important explications of the ethics of the various modern movements of Judaism (Orthodox, Conservative, Reform, and Reconstructionist) as well as essays on specific events and theoretical perspectives that have shaped Jewish ethical discourse in the postwar period—the Holocaust, feminism, and postmodernism. What emerges from these short but remarkably focused and accessible essays is a rich tapestry in which the wide array of genres and methods that characterize the ethics of Judaism are on full display.The second half of the volume is devoted to applied ethics, and here again the diversity of Jewish ethics is showcased. The topics covered include bioethics, the ethics of speech, sexuality, business, the treatment of animals and the environment, politics (both in America and in Israel), criminal justice, and war. The topic of bioethics is wisely subdivided so that we find separate treatments of beginning and end of life, of access to health care, and of genetic technologies. [End Page 219] While some of these essays rehearse positions that will be familiar to those within the tradition, each is an original contribution designed to present the spectrum of positions on that issue that have been articulated by contemporary Jewish ethicists. Accordingly, this volume will now become the first place to look for broad, representative presentations on the most commonly discussed ethical issues of our time.The value of the whole collection is further enhanced by the editors’ introductions, which place the individual essays in context and explain their editorial decisions in selecting and arranging the contributions as they have. Each essay is accompanied by a substantial list of suggestions for further reading that will be valuable to readers in their own right. The entire volume is rounded out with a subject index and a list of references to classical Jewish literature. One could simply not ask for a more carefully constructed or broadly useful handbook on this subject.In any edited collection of this nature, the quality of the individual contributions will vary to some extent. In this instance, the overall quality is extremely high, which is a tribute both to the individual contributors and to the editorial guidance provided by Dorff and Crane. Still, one cannot help but notice that some essays in the second section of the book are more descriptive (e.g., Daniel Sinclair’s essay on end-of-life issues) while others are more ideologically driven (e.g., Arthur Waskow’s essay on environmental ethics). Similarly, while the essays average approximately fifteen to twenty pages each, a few are shorter and more cursory (e.g., Aaron Mackler’s essay on... (shrink)

Artikeln är en översikt av den tysk-judiska invandringen till Sverige från 1770-talet och framåt. Till en början skedde invandringen till stor del i form av kedjemigration från Mecklenburg. Många i pionjären Aaron Isaacs släktkrets invandrade, likaså i släktkretsen kring hans kompanjon Abraham Aaron. Under 1800-talet fortsatte frivilliginvandringen men nu i mindre form av kedjemigration och med mer differentierad geografisk bakgrund än tidigare. Så småningom kom invandringen från Tyskland numerärt att överflygas av den så kallade östjudiska invandringen; av de (...) judar som bodde i Sverige 1880 var bara åtta procent födda i Tyskland och 1920 mindre än fem procent. Många tysk-judiska invandrare vid denna tid, såsom bankmannen Louis Frænckel, gjorde betydelsefulla insatser i det svenska industriundret. Trots den restriktiva invandringspolitiken på 1930-talet kom ett antal tysk-judiska flyktingar till Sverige, såväl individuellt som genom särskilda kvoter. Många blev betydande aktörer i olika sektorer av samhället, och några blev internationellt kända namn som författaren och Nobelpristagaren Nelly Sachs och kärnfysikern Lise Meitner. Många flyktingar fick dock inte arbete som motsvarade deras utbildningar. Bland ”1945 års räddade” fanns tämligen få från Tyskland. (shrink)

This article by Louis Sass, Josef Parnas, and Dan Zahavi takes us into the midst of a debate over recent developments in phenomenological psychiatry. In "Phenomenological Psychopathology and Schizophrenia: Contemporary Approaches and Misunderstandings" (Sass et al. 2011), Sass et al. are responding to criticisms of their position lodged by Aaron L. Mishara in "Missing Links in Phenomenological Clinical Neuroscience: Why We Are Still Not There Yet" (Mishara 2007). In their reply, Sass et al. offer several helpful clarifications and (...) justifications of their position, a position they have advanced in numerous important articles and books in the past. We are grateful for these clarifications and additional .. (shrink)

While early optimists have seen online discussions as potential spaces for deliberation, the reality of many online spaces is characterized by incivility and irrationality. Increasingly, AI tools are considered as a solution to foster deliberative discourse. Against the backdrop of previous research, we show that AI tools for online discussions heavily focus on the deliberative norms of rationality and civility. In the operationalization of those norms for AI tools, the complex deliberative dimensions are simplified, and the focus lies on the (...) detection of argumentative structures in argument mining or verbal markers of supposedly uncivil comments. If the fairness of such tools is considered, the focus lies on data bias and an input–output frame of the problem. We argue that looking beyond bias and analyzing such applications through a sociotechnical frame reveals how they interact with social hierarchies and inequalities, reproducing patterns of exclusion. The current focus on verbal markers of incivility and argument mining risks excluding minority voices and privileges those who have more access to education. Finally, we present a normative argument why examining AI tools for online discourses through a sociotechnical frame is ethically preferable, as ignoring the predicable negative effects we describe would present a form of objectionable indifference. (shrink)

This paper addresses the just distribution of vaccines against the SARS-CoV-2 virus and sets forth an ethical framework that prioritises frontline and essential workers, people at high risk of severe disease or death, and people at high risk of infection. Section I makes the case that vaccine distribution should occur at a global level in order to accelerate development and fair, efficient vaccine allocation. Section II puts forth ethical values to guide vaccine distribution including helping people with the greatest need, (...) reducing health disparity, saving the most lives and promoting narrow social utility. It also responds to objections which claim that earlier years have more value than later years. Section III puts forth a practical ethical framework to aid decision-makers and compares it with alternatives. (shrink)

This chapter analyzes several key themes in Kant’s views about modality. We begin with the pre-critical Only Possible Argument in Support of a Demonstration of the Existence of God, in which Kant distinguishes between formal and material elements of possibility, claims that all possibility requires an actual ground, and argues for the existence of a single necessary being. We then briefly consider how Kant’s views change in his mature period, especially concerning the role of form and thought in defining modality. (...) Kant’s mature views, however, present two difficult interpretive puzzles. The first puzzle concerns whether Kant has a generally reductive view of modality. While Kant’s views on logical modality, the role of actuality in grounding possibility, and the relation of modality to cognition all suggest reduction, we argue that the categorial status of modal concepts and the difficulty in even identifying amodal grounds for modal facts all suggest a non-reductive view. The second puzzle concerns whether Kant accepts modal facts or properties at the noumenal level. While Kant’s appeal to noumenal necessary connections, the contingency of noumenal willing, and the idea of a necessary noumenal being suggest that he endorses noumenal modality, his claims that modal concepts express only relations to the faculty of cognition and his claim that modal concepts arise from our distinctive psychological structures, we argue, suggest that he rejects noumenal modality. We conclude by considering potential solutions to these puzzles. (shrink)

If the global economy seems unfair, how should we understand what a fair global economy would be? What ideas of fairness, if any, apply, and what significance do they have for policy and law? Working within the social contract tradition, this book argues that fairness is best seen as a kind of equity in practice.

This collection of essays is the first of its kind to focus on the relationship between composition and identity. Twelve original articles--written by internationally renowned scholars and rising stars in the field--argue for and against the controversial doctrine that composition is identity.--Provided by publisher.

According to Louis Sass, Josef Parnas, and Dan Zahavi (2011), the account of current developments in "phenomenological clinical neuroscience" offered by Aaron Mishara (2007) is "not only confusing but highly inaccurate." Their critique is harsh, but I can find nothing to disagree with. Mishara's distinction between "neo-phenomenology" and "existential phenomenology" does not apply to current work in the field; I do not recognize the two camps he describes. Neither do I find it helpful to distinguish two separate historical (...) traditions in phenomenological psychiatry. As for allegedly conflicting phenomenological claims, Sass, Parnas, and Zahavi rightly point out that an emphasis on involuntary hyperreflexivity is .. (shrink)

I examine the link between extensionality principles of classical mereology and the anti‐symmetry of parthood. Varzi's most recent defence of extensionality depends crucially on assuming anti‐symmetry. I examine the notions of proper parthood, weak supplementation and non‐well‐foundedness. By rejecting anti‐symmetry, the anti‐extensionalist has a unified, independently grounded response to Varzi's arguments. I give a formal construction of a non‐extensional mereology in which anti‐symmetry fails. If the notion of ‘mereological equivalence’ is made explicit, this non‐anti‐symmetric mereology recaptures all of the structure (...) of classical mereology. (shrink)

Does a commitment to mereological universalism automatically bring along a commitment to the controversial doctrine of mereological extensionalism—the view that objects with the same proper parts are identical? A recent argument suggests the answer is ‘yes’. This paper attempts a systematic response to the argument, considering nearly every available line of reply. It argues that only one approach—the mutual parts view—can yield a viable mereology where universalism does not entail extensionalism.

We draw insights from Activity Theory within the field of human-computer interaction to quantitatively measure a mobile in-store experience (MIX), which includes the suite of shopping activities and retail services that a consumer can engage in when using their mobile device in brick-and-mortar stores. We developed and validated a nine-item, formative MIX index using survey data collected from fashion consumers in the United States (n= 1,267), United Kingdom (n= 370), Germany (n= 362), and France (n= 219). As survey measures of (...) consumer engagement in omnichannel retailing using a mobile device, the index items with stronger factor loadings described in-store shopping activities whereas those with weaker factor loadings described activities related to behavioral targeting and social networking. These results suggest that retailers should give consumers the autonomy to independently find, evaluate and purchase merchandise in brick-and-mortar stores, thereby enabling them to co-create personalized shopping experiences as active participants within an omnichannel retail servicescape. Our findings also suggest that retailers should provide consumers with more authentic ways to build community and brand affiliations than mobile marketing and social media promotions. In-store activities should not simply be a migration of pre-existing e-commerce capabilities onto mobile devices. An engaging mobile in-store experience should be an amalgam of physical and digital activities that produce a seamless shopping journey and leverage the unique properties of mobile devices – ultra-portability, location sensitivity, untetheredness, and personalization. Retail executives can use the validated MIX index to prepare strategic investments in mobile technology applications and capabilities for retail stores within their omnichannel operations. The nine-item MIX index is also well-suited for consumer surveys, which also makes it an attractive measure of consumer engagement in omnichannel retailing for future academic research. (shrink)

This paper is a systematic exploration of non-wellfounded mereology. Motivations and applications suggested in the literature are considered. Some are exotic like Borges’ Aleph, and the Trinity; other examples are less so, like time traveling bricks, and even Geach’s Tibbles the Cat. The authors point out that the transitivity of non-wellfounded parthood is inconsistent with extensionality. A non-wellfounded mereology is developed with careful consideration paid to rival notions of supplementation and fusion. Two equivalent axiomatizations are given, and are compared to (...) classical mereology. We provide a class of models with respect to which the non-wellfounded mereology is sound and complete. (shrink)

Mereological nihilists are faced with a difficult challenge: explaining ordinary talk about material objects. Popular paraphrase strategies involve plurals, arrangements of particles, or fictions. In this paper, a new paraphrase strategy is put forward that has distinct advantages over its rivals: it is compatible with gunk and emergent properties of macro-objects. The only assumption is a commitment to a liberal view of the nature of simples; the nihilist must be willing to accept the possibility of heterogeneous extended simples. The author (...) suggests reinterpreting the parthood and composition relations as modal. According to this paraphrase, composition is a kind of counterpart relation. The author shows that one can accept that mereological nihilism is metaphysically necessary, while endorsing all the claims of classical mereology. As a result, the nihilists are in exactly the same position as the classical mereologist when it comes to explaining talk about ordinary objects, but without the additional ontology. (shrink)

Mereological principles are often controversial; perhaps the most stark contrast is between those who claim that Weak Supplementation is analytic—constitutive of our notion of proper parthood—and those who argue that the principle is simply false, and subject to many counterexamples. The aim of this paper is to diagnose the source of this dispute. I’ll suggest that the dispute has arisen by participants failing to be sensitive to two different conceptions of proper parthood: the outstripping conception and the non-identity conception. I’ll (...) argue that the outstripping conception, can deliver the analyticity of Weak Supplementation on at least one sense of ‘analyticity’. I’ll also suggest that the non-identity conception cannot do so independently of considerations to do with mereological extensionality. (shrink)

Familiar questions about whether or how far to impose risks of harm for social benefit present a fundamental dilemma for contractualist moral theories. If contractualism allows objections by considering actual outcomes, it becomes difficult to justify the risks created by most public policy, leaving contractualism at odds with moral commonsense in much the way utilitarianism is. But if contractualism instead takes a fully form by considering only expected outcomes, it becomes unclear how it recommends something other than aggregative cost-benefit decision-making. (...) Focusing on T.M. Scanlon's version, this paper develops this basic choice of interpretation and recommends the ex ante version. The paper explains how contractualism is inconsistent with John Harsanyibad aggregationgood aggregation” that is both unavoidable and fully appropriate in public life. (shrink)

Contemporary metaphysicians have been drawn to a certain attractive picture of the structure of the world. This picture consists in classical mereology, the priority of parts over wholes, and the well-foundedness of metaphysical priority. In this short note, I show that this combination of theses entails superatomism, which is a significant strengthening of mereological atomism. This commitment has been missed in the literature due to certain sorts of models of mereology being overlooked. But the entailment is an important one: we (...) must either accept superatomism or reject one (or other) of the most widespread theses of contemporary metaphysics. (shrink)

Ontological pluralism holds that there are different ways of being. Truth pluralism holds that there are different ways of being true. Both views have received growing attention in recent literature, but so far there has been very little discussion of the connections between the views. The authors suggest that motivations typically given for truth pluralism have analogue motivations for ontological pluralism; they argue that while neither view entails the other, those who hold one view and wish to hold the other (...) will find natural routes by which to do so. The authors additionally identify some disanalogies between the views, by considering whether certain “mixed” problems commonly pressed against truth pluralism have analogues for ontological pluralism. (shrink)

Christine Tappolet posed a problem for alethic pluralism: either deny the truth of conjunctions whose conjuncts are from distinct domains of inquiry, or posit a generic global truth property thus making other truth properties redundant. Douglas Edwards has attempted to solve the problem by avoiding the horns of Tappolet's dilemma. After first noting an unappreciated consequence of Edwards's view regarding a proliferation of truth properties, I show that Edwards's proposal fails to avoid Tappolet's original dilemma. His response is not successful, (...) as it lets in a generic truth property through the ‘back door’. I conclude by briefly offering a new solution to the problem, and an alternative diagnosis of Tappolet's dilemma.1. Tappolet's dilemmaThe alethic pluralist ; Sher ; Wright ) contends that propositions from different domains can be true in different ways. Mixed conjunctions have conjuncts from different domains; consider for example, ‘1+1=2 and murder is wrong’. A pressing question for the pluralist: if each conjunct is true in a distinct way, in what way is the conjunction true? Tappolet argues, " [M]ixed conjunctions need to be true in a further way. … But then each conjunct has to be true in the same way. This is what follows from the truism that a conjunction is true if and only if its conjuncts are true. Hence the question arises again why this further way of being true is not the only one we need. " Edwards puts Tappolet's contention as a dilemma: either admit a generic truth property that can apply to all propositions, regardless of domain or deny that mixed conjunctions can be true. It is prima facie plausible that mixed conjunctions can be true. Moreover, admitting a generic truth property would seemingly undermine alethic pluralism by making other truth properties redundant.2. Edwards's solutionEdwards's solution attempts …. (shrink)

The variety of symptoms associated with schizophrenia are not easily unified under one coherent concept. Nevertheless, under the gaze of phenomenology, a disturbance of pre-reflexive experience has become increasingly apparent as the basis of the condition, which has so far been understood in two different ways: on the one hand, as a disturbance of basal self-experience, of my-ness or ipseity (Louis Sass, Josef Parnas, Dan Zahavi) and on the other hand, as a disturbance of the passive synthesis of inner (...) time consciousness (Aaron Mishara, Shaun Gallagher, Thomas Fuchs). The present work introduces a link between the two approaches by regarding the basal self-experience grounded in an inner time consciousness. Schizophrenia is thus described as a disturbance of the temporal constitution of self-experience, which on the one hand causes self-alienation and on the other impairs the pre-reflexive, embodied performance of thinking, perceiving and moving. These analyses are then applied to the social dimension of the disorder, which manifests itself, among other symptoms, in the loss of spontaneous attunement with others. (shrink)

A theory of fairness in international trade should answer at least three questions. What, at the basic level, are we to assess as fair or unfair in the trade context? What sort of fairness issue does this basic subject of assessment raise? And, what moral principles must be fulfilled if trade is to be fair in the relevant sense? This discussion presents answers to these questions that derive from a “constructivist” methodology inspired by John Rawls and the social contract tradition.

Photographs furnish evidence. This is true in both formal and informal contexts. The use of photographs as legal evidence goes back to the very earliest days of photography, and they have been used in American trials since around the time of the Civil War. Photographs may also serve as historical evidence (for example, about the Civil War). And they serve in informal contexts as evidence about all sorts of things, such as what we and our loved ones looked like in (...) the past. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Worth of Persons by James FranklinLouis GroarkeFRANKLIN, James. The Worth of Persons, New York: Encounter Books, 2022. 272 pp. Cloth, $30.99In The Worth of Persons, James Franklin, the well-known Aristotelian mathematician, sets out to provide an account of the very first principles of ethics and morality. Franklin argues that morality begins with an acknowledgment of the intrinsic worth of human persons, understood as beings possessing “dignity” or (...) “absolute inner worth.” As it turns out, we recognize naturally, without epistemic complication, that human beings have innate moral value.Although Franklin does not use the term “personalism” and does not discuss that specific philosophical tradition, he traces his own account to a familiar source: Kant’s personhood formulation of the categorical imperative. He has, however, little use for Kant’s rigid absolutism and prefers something much closer to a natural law formulation of ethical obligation, in large part because it allows for casuistry, a negotiation of the messy circumstances of everyday life that confront us with moral dilemmas and competing duties requiring some kind of moral calculation.But Franklin’s book is not so much about normative ethics. It is an exercise in metaethics, an attempt to make sense of morality as a root cause of value in the world. Franklin wants to secure an epistemological basis from which we can “deduce” moral principles. He is particularly impressed with contemporary discussion of “supervenience” or “metaphysical grounding” as a bridge over the alleged is–ought gap that has preoccupied analytic philosophers following in the footsteps of David Hume [End Page 349], G. E. Moore, and J. L. Mackie. Franklin shows, very effectively, that similar “gaps” can be found in logic, mathematics, linguistics, computer science, philosophy of mind, metaphysics, and so forth. As examples of supervenience, he mentions the way necessary mathematical concepts supervene on the physical, the way the meanings of words are added to spoken or written symbols, the way logical inference arises from premises and conclusion in an argument, the way social organization emerges from a collection of individuals, and the way the identity of a statue of Hercules arises from its disposition of physical parts. The point is that an empiricist fundamentalism that reduces reality to perceptible facts without any higher (or “emergent”) identities provides an overly narrow account of the metaphysical content of human experience.If ethical value supervenes on some nonethical base, it does not follow that moral judgments and obligations are a human fabrication without any grounding in the world. If we can intellectually access the moral worth of human beings the way, for example, we intellectually access necessary mathematical concepts, we can deduce moral obligations from the worth of persons in a way that preserves the epistemic status of morality against noncognitive challenges. Once we recognize that individual humans have worth (because of the potentialities inherent in their natures), we can, for example, infer moral axioms such as “human beings must be respected” and, further, infer that murder is morally wrong because it involves the wanton destruction of human beings. Franklin does not focus on the normative content of specific actions, duties, obligations, or virtues. His basic point is that moral knowledge is possible once we rationally access (through understanding) the first principle of morality: that human beings are (to use Kantian terminology) ends in themselves, beings that rational agents will value as loci of dignity and moral value.This is a thorough treatment. Franklin is moderate, cautious, careful, diligent; he adds together technical points in present-day academic discussion to produce a well-rounded worldview. He writes in an accessible manner, with good examples and flashes of wit throughout, referring to a wide range of issues and authors: Pseudo-Dionysius, Aristotle, Aquinas, Kant, Husserl, Moore, Wolterstorff, Mackie, Oderberg, MacIntyre, Midgley, Finnis, Korsgaard, Dworkin, Baier, Williams, Singer, Murdoch, and so on.The book includes eight chapters that discuss contrary positions, ethical concepts, supervenience, moral personhood, aesthetic worth, the value of animals and ecosystems, moral epistemology, and metaphysical systems compatible with a realist view of morality. There is a useful index, a modest bibliography, and a full section of notes, which contains many further references.The treatment seems a... (shrink)

The central focus of Peirce’s work is the development of self-control through engaging in a critical, reflective practice of habit development. This book details that development from a philosophical, pragmatic perspective.

Perichoresis, or “mutual indwelling,” is a crucial concept in Trinitarian theology. But the philosophical underpinnings of the concept are puzzling. According to ordinary conceptions of “indwelling” or “being in,” it is incoherent to think that two entities could be in each other. In this paper, I propose a mereological way of understanding “being in,” by analogy with standard examples in contemporary metaphysics. I argue that this proposal does not conflict with the doctrine of divine simplicity, but instead affirms it. I (...) conclude by discussing how mutual indwelling relates to the concepts of unity and identity. (shrink)

In the last several years, paraconsistent mereology has begun to be developed and applied to a range of philosophical issues, from puzzles about boundaries, to the Meinongian ‘problem of nothingness’, to the metaphysics of unity. Because these formal systems are fresh out of the package, as it were, there will inevitably be some wrinkles that need ironing out. In this note, I’ll point out a problem with the system in Priest (2014a, 2014b), and suggest a natural fix.

I reply to Hawthorne and Uzquiano’s arguments for the incompatibility between mereological universalism and plenitudinous co-location. I argue that a mereology in which antisymmetry for parthood fails is independently motivated, and allows for both universalism and plenitudinous co-location. There can be as many angels in a place as there are cardinalities.

In the article, “Precision Medicine for Whom? Public Health Outputs from “Genomics England” and “All of Us” to Make Up for Upstream and Downstream Exclusion,” Galasso focuses on how marginalized pe...

It seems natural to think that there are aesthetic reasons for action and that an artist must be guided by such reasons as he or she begins work on the canvas or poem or symphony or marble. This latter supposition seems at odds, however, not only with classical inspiration theory but also with the views of one of the last century’s most important philosophers of art, R. G. Collingwood. We propose an account of acting for an aesthetic reason inspired by (...) G. E. M. Anscombe’s Intention, specifically by her concept of ‘practical knowledge’, which we believe can accommodate Collingwood’s reservations about the sort of knowledge of their ends, and of the means to those ends, which artists have as they engage in their creative activity. (shrink)