Many on the left lament an apathy or amnesia toward recent acts of war. Particularly during the George W. Bush administration's invasion of Iraq, opposition to war seemed to lack the heat and potency of the 1960s and 1970s, giving the impression that passionate dissent was all but dead. Through an analysis of three politically engaged works of art, Rosalyn Deutsche argues against this melancholic attitude, confirming the power of contemporary art to criticize subjectivity as well as war. Deutsche selects (...) three videos centered on the deployment of the atomic bomb: Krzysztof Wodiczko's _Hiroshima Projection_ (1999), made after the first Gulf War; Silvia Kolbowski's _After Hiroshima mon amour_ (2005-2008); and Leslie Thornton's _Let Me Count the Ways_ (2004-2008), which followed the U.S. invasion of Iraq. Each of these works confronts the ethical task of addressing historical disaster, and each explores the intersection of past and present wars. These artworks profoundly contribute to the discourse of war resistance, illuminating the complex dynamics of viewing and interpretation. Deutsche employs feminist and psychoanalytic approaches in her study, questioning both the role of totalizing images in the production of warlike subjects and the fantasies that perpetuate, especially among the left, traditional notions of political dissent. She ultimately reveals the passive collusion between leftist critique and dominant discourse in which personal dimensions of war are denied. (shrink)

Many on the left lament an apathy or amnesia toward recent acts of war. Particularly during the George W. Bush administration's invasion of Iraq, opposition to war seemed to lack the heat and potency of the 1960s and 1970s, giving the impression that passionate dissent was all but dead. Through an analysis of three politically engaged works of art, Rosalyn Deutsche argues against this melancholic attitude, confirming the power of contemporary art to criticize subjectivity as well as war. Deutsche selects (...) three videos centered on the deployment of the atomic bomb: Krzysztof Wodiczko's _Hiroshima Projection_, made after the first Gulf War; Silvia Kolbowski's _After Hiroshima mon amour_ ; and Leslie Thornton's _Let Me Count the Ways_, which followed the U.S. invasion of Iraq. Each of these works confronts the ethical task of addressing historical disaster, and each explores the intersection of past and present wars. These artworks profoundly contribute to the discourse of war resistance, illuminating the complex dynamics of viewing and interpretation. Deutsche employs feminist and psychoanalytic approaches in her study, questioning both the role of totalizing images in the production of warlike subjects and the fantasies that perpetuate, especially among the left, traditional notions of political dissent. She ultimately reveals the passive collusion between leftist critique and dominant discourse in which personal dimensions of war are denied. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A Memorial Tribute to Leroy RounerEliot DeutschLeroy Rouner was an extraordinary academic leader, productive and creative scholar, brilliant teacher—and most importantly, I believe, an exemplary person. As a leader, in addition to serving in many administrative positions, Lee directed with great skill and flair the Institute for Philosophy and Religion at Boston University from its inception to the time of his retirement a couple of years ago. As a (...) scholar doing original work on the philosophy of civil religion he also edited over 20 volumes published by the University of Notre Dame Press on specific topics and themes from lectures presented at his Institute by thinkers of international repute from many different backgrounds and cultures. As a teacher he inspired his students wherever he taught to think clearly about basic issues in philosophy and religion as a form of praxis to what it means to live a flourishing life. I recall vividly when he visited a seminar of mine and urged the graduate students to be passionate about their work; indeed, he said, "I always want to see blood on the pages of my student's papers."As a person, Lee exhibited throughout the many years I knew him a spontaneous generosity of spirit and means that reflected his deep religiosity. Lee was compassionate by nature and a true believer in the redemptive power of faith, but he could at the same time both acknowledge and celebrate a genuine plurality of spiritual possibilities. Lee had a rare capacity for friendship and a great sense of humor that allowed him to never take himself too seriously or anyone else for that matter who, not uncommonly in our profession, tend to center the world on themselves. Lee was above all devoted to his family and whenever a lapse of time of our meeting face to face occurred he would phone or send a letter to bring me up to date on the activities of his wife and children, of whom he was justifiably proud.I first met Lee in 1969 when he attended one of our East-West Philosophers' Conferences here in Honolulu. We felt an immediate affinity that deepened over the years. He subsequently visited with us here as an invited lecturer, as a Visiting Professor and as a participant in all the East-West Philosophers' Conferences and the Research Conferences of the Society for Asian and Comparative Philosophy held here since 1969. I also had many opportunities to visit him and his Institute in Boston, especially during the time I spent in 1985 as a visiting professor at Harvard. We also joyously attended at the same time many academic meetings in cities throughout the country and in a numerous places abroad.My indebtedness to Lee is very large indeed—the most striking example of which was when, during the middle of a Fall semester many years ago, Lee flew from Boston to Honolulu to preside over the marriage of my wife Marcia and me. With that most generous gift, we were assured of an enduring and wonderful togetherness.Lee was a very dear friend and will be sorely missed by us and by the many friends he made here during his frequent visits. We do take consolation, though, in knowing that wherever the angels dwell so does the spirit of Leroy Rouner. [End Page 369]Eliot DeutschDepartment of Philosophy, University of Hawai'iCopyright © 2006 University of Hawai'i Press... (shrink)

My first meeting with Kenneth I nada was in 1964, when I passed through Hawai‘i, on my way back from India, at the invitation of Charlie Moore, Editor of Philosophy East and West and Director of that summer’s East-West Philosophers’ Conference. Acting for Moore, who was ill at the time of my arrival, Ken, a member of the UH Philosophy faculty, was kind enough to take me on a tour of the UH-Manoa campus; he did so with considerable good will. (...) I subsequently joined the department in 1967 and appreciated very much having Ken as a colleague. Although he left the University of Hawai‘i after ten years to join the faculty at the State University of New York in Buffalo in 1969, we had subsequent occasion to meet at . (shrink)

Das weit uber die Zeit seiner Abfassung und uber die Grenzen seines Entstehungslandes hinaus unter dem Namen "Qabusname" bekannte, literarisch wie kulturgeschichtlich bedeutsame Werk heisst wortlich "Buch der Ratschlage," persisch "nasihat-name." Sein Verfasser Kej Kawus wurde um 1021/22 n.Chr. geboren und genoss die fur die persischen Furstensohne seit Jahrhunderten vorgeschriebene Erziehung, bei der eine Synthese von ritterlichen und geistigen, vornehmlich religiosen Tugenden angestrebt wurde. Es handelt sich um eines der interessantesten und eigenartigsten Erzeugnisse der mittelalterlichen iranischen Literatur. Mit Recht werden (...) der intime Ton des Werks und die reizvolle Schlichtheit der hubschen Anekdoten sowie die auf Schmuck verzichtende Einfachheit der Erzahlkunst geruhmt. Die vorliegende Ubersetzung des "Qabusname" ist die erste in deutscher Sprache, die nach dem persischen Original vorgenommen wurde. Die einzige fruhere deutsche Ubersetzung des Orientalisten H. F. von Diez erfolgte aus dem Turkischen und wurde 1811 veroffentlicht. Schon Goethe beschaftigte sich bei seiner Begegnung mit dem klassischen Schrifttum der Perser unter der Fuhrung H. F. von Diez eindringlich mit dem Qabusname. Der Beziehung des Dichters zu diesem so bedeutsamen Stuck der persischen Literatur ist daher ein besonderes Kapitel gewidmet. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK R]]JVIEWS room for different theories and new developments. He does not try to tie up every loose end. Furthermore, he avoids the rut of the specialist by willingly and capably addressing questions of biblical exegesis, philosophy, psychology, science, and popular culture with even-handed competence. Space does not permit me to discuss his fascinating analysis of the psychology of near-death experiences or specific rejoinders to important objections (e.g., the (...) Bible depicts the dead as bodily beings, not immaterial spirits; dualism is a result of the Fall; dualism implies that the whole person does not die; at death we pass out of time, and, hence, there is no intermediate state). But I can assure you that his account is cogent and illuminating. Lenoir-Rhyne College Hickory, North Carolina PHILIP BLOSSER: The Crisis of Liberal Democracy: A Straussian Perspective. Edited by KENNETH L DEUTSCH AND WALTER SOFFER. Albany: State University of New York Press, 1987. Pp. ix+ 304. $54.50 (cloth); $18.95 (paper). For Leo Strauss, the superiority of classical political philosophy over modern social science (and political theory based on social science) lies in at least four principles. First, it treats political matters as they actually appear to man qua philosopher and, in a qualified way, to the good citizen. Because Strauss claims that social science (and much post-classical political philosophy) abstracts from his canon of intelligibility, he thinks that it cannot lead to a humane, rational politics. (See "What is Political Philosophy?", in What is Political Philosophy? [Westport: Greenwood], pp. 27-28, and "Distinction between Facts and Values" in Natural Right and History [Chicago: Univ. of Chicago Press, 1953], pp. 78-80.) Second, Plato and Aristotle believed that only the good man properly judges politics. This belief attracts Strauss, because it identifies virtue as the best claimant to political rule. ("What is Political Philosophy? ", pp. 36-38.) A third principle is derived immediately from this second: politics ought to be organized hierarchically. In the hierarchy, either the truly virtuous or gentlemen should rule, and those having a passive, obediential form of virtue should be the ruled. Fourth, this arrangement is rational and humane. For although the virtues of the ruler and the ruled are complementary in justice and necessary to it, still they are different and, in fact, require the stratification just mentioned. ("Classic Natural Right" in Natural Right and History, pp. 130-44.) BOOK REVIEWS 527 Because of the controversial nature of these principles and Strauss's eminence in political philosophy, one welcomes the present collection of essays by his disciples. They believe that in liberal democracies people confuse liberty with the uses to which liberty can and ought to be put. Doing so, people undermine that regime's foundations. Strauss and his disciples believe that modern natural right makes the clash between liberty and natural right inevitable, because its principal founders, Thomas Hobbes and John Locke, conceived man as non-political. They conceived individuals as gaining certain advantages from governments hut as gaining no good in the exercise of politics itself. Classic natural right, by contrast, bases itself on the assumption that man is radically political. Moreover, it conceives politics as an arena for liberating, ennobling activities. Hobbes and Locke viewed the individual as independent of politics, which they placed at the low end of the range of human activity, along with everyday concerns and popular morality, rather than at the high end, as Strauss would. Thus for Strauss, liberal democracy is founded on modern principles, which are either apolitical and liberal (Locke) or apolitical and illiberal (Hobbes). Consequently, it cannot withstand the individualist and collectivist onslaughts that we have seen in this century. What, then, have Strauss's disciples to say about liberal democracy and the prospect of classic natural right in a Western world which is more or less permanently Hobbesian-Lockean? This can be answered by describing first the hook's divisions and then its diagnoses and prescriptions. In part one the contributors appraise the work of Strauss itself; in part two they define issues in liberalism ; and in part three they discuss liberalism in American political life. In the first part, Michael Platt outlines how Strauss's thought... (shrink)

Die "Consolatio philosophiae" von Boethius war im Mittelalter ausserordentlich verbreitet. Als eines der wichtigsten Werke der mittelalterlichen Ethik und zugleich Schullektüre wurde sie häufig kommentiert und in die Volkssprachen übertragen. Die in MS. Hamilton 46 der Bodleian Library, Oxford, überlieferte, 1465 abgefasste Übersetzung ist eine von insgesamt vier noch erhaltenen deutschsprachigen Versionen der Trostschrift, die in der 2. Hälfte des 15. Jahrhunderts unabhängig voneinander entstanden sind. Nur im Oxforder Codex wird die deutsche Übersetzung mit ihrer lateinischen Vorlage samt lateinischer Glossen (...) überliefert. Dadurch ist eine einzigartige Grundlage gegeben, von der aus die Arbeitsweise und Intention des Übersetzers genau untersucht werden kann. In der vorliegenden Publikation wird der Boethius-Text der Hamiltoner Handschrift, der sich aus Grund-, Paratext und deutscher Übersetzung zusammensetzt und im Original nur sehr schwer zu lesen ist, zum ersten Mal in Form einer wissenschaftlichen Edition und Studie zugänglich gemacht. Der synoptischen Edition des lateinischen Basistextes samt vielschichtiger Glossen und der deutschen Fassung folgen ein vergleichender Kommentar und zwei Glossare, welche jeweils Übersetzungstechniken und Wortschatz eingehend erschliessen. Der Edition vorausgeschickt ist eine Studie, die sich mit der Sprache und Provenienz der Übertragung, ihrem Entstehungs- und Verwendungskontext, ihrer Stellung innerhalb der deutschen "Consolatio"-Tradition, ihrer Abhängigkeit vom lateinischen Text und den Glossen, mit dem lateinischen Grund- und Paratext sowie den unterschiedlichen Textherstellungsphasen detailliert befasst."--Page 4 of cover. (shrink)

In an essay entitled ‘Cinna the Poet’ published in 1974, T. P. Wiseman forcefully countered the arguments of Monroe E. Deutsch and others against the identification of the ‘neoteric’ poet Cinna with the tribune Gaius Helvius Cinna, who after Caesar's funeral was torn to pieces by an enraged mob, mistaken by it for the praetor Lucius Cornelius Cinna, who had applauded Caesar's murder. The identification of the poet with the tribune is supported by Plutarch, Brutus 20.4, where the murdered (...) tribune is called a ποιητικ⋯ς ⋯ν⋯ρ. As Wiseman says, ‘there are six other ancient accounts of the murder, drawn from a source or sources unknown; five of them call the victim a tribune of the plebs, and none of them says he was a poet. Impressed by this, many scholars have thought that the victim was not in fact the poet Helvius Cinna, and M. E. Deutsch suggested in 1925 that either the phrase in the Brutus describing him as a poet is a gloss, or “the tribune also dabbled in verse but was not the famous poet”.’ Wiseman's refutation of the various arguments of Deutsch and his followers against the identity of the poet and the tribune seems to me quite cogent, but the debate shows no sign of having been brought to a close: G. V. Sumner concludes his review of Wiseman's essay with an argument that the tribune was probably somewhat younger than the poet, and the suggestion that the tribune may have been ‘the adoptive, and hence homonymous, son of the poet’. (shrink)

I continue to maintain that David Lewis’s concept of overlapping persons cannot yield pre-measurement uncertainty in the Everett interpretation of quantum mechanics in the way that Simon Saunders and David Wallace originally seemed to suggest. However, I argue that in their reply to me they make it clear that they do not wish to invoke overlap of persons after all. That makes it mysterious why they defended their interpretation of personal overlap in the first place and questionable what role overlap (...) has to play in their proposal. If Everettian branching can be understood to involve the divergence of distinct, non-overlapping worlds a concept of pre-measurement uncertainty is available. That idea was first proposed by David Deutsch but required an ad hoc postulate. Saunders has recently suggested that a similar scheme arises naturally out of the physics. If correct, that is important as it offers escape from some bizarre consequences of current alternative ways of understanding probability in the Everett interpretation. (shrink)

In an essay entitled ‘Cinna the Poet’ published in 1974, T. P. Wiseman forcefully countered the arguments of Monroe E. Deutsch and others against the identification of the ‘neoteric’ poet Cinna with the tribune Gaius Helvius Cinna, who after Caesar's funeral was torn to pieces by an enraged mob, mistaken by it for the praetor Lucius Cornelius Cinna, who had applauded Caesar's murder. The identification of the poet with the tribune is supported by Plutarch, Brutus 20.4, where the murdered (...) tribune is called a ποιητικ⋯ς ⋯ν⋯ρ. As Wiseman says, ‘there are six other ancient accounts of the murder, drawn from a source or sources unknown; five of them call the victim a tribune of the plebs, and none of them says he was a poet. Impressed by this, many scholars have thought that the victim was not in fact the poet Helvius Cinna, and M. E. Deutsch suggested in 1925 that either the phrase in the Brutus describing him as a poet is a gloss, or “the tribune also dabbled in verse but was not the famous poet”.’ Wiseman's refutation of the various arguments of Deutsch and his followers against the identity of the poet and the tribune seems to me quite cogent, but the debate shows no sign of having been brought to a close: G. V. Sumner concludes his review of Wiseman's essay with an argument that the tribune was probably somewhat younger than the poet, and the suggestion that the tribune may have been ‘the adoptive, and hence homonymous, son of the poet’. (shrink)

Mit der rekonstruierenden Textanalyse der Preisschrift über die Fortschritte der Metaphysik (1804) und der drei Kritiken hat der Autor den Begriff der „eigentlichen Metaphysik“ Kants zum Inhalt. Demnach wird die Hauptfrage der kantischen Metaphysik als die Frage nach der Möglichkeit der Erkenntnis von den übersinnlichen Prinzipien der Natur bestimmt. Die Grundmethode zur Kants Antwort auf diese Frage bezeichnet der Autor als „praktische Regulation der Natur“, in der die reine praktische Vernunft ihrem notwendigen Bedürfnis gemäß die reflektierende Urteilskraft dazu leitet, nach (...) dem System der praktisch postulierten Prinzipien (Gott, Freiheit und Unsterblichkeit) eine moralisch-zweckmäßigen Natur zu regulieren. Durch dieses methodische Verfahren zeichnet sich die kantische Metaphysikkonzeption aus, die ihrerseits aber auch auf die aristotelische Tradition zurückbezogen ist. Yuwei Xie promovierte in Philosophie an der Universität Heidelberg und arbeitet derzeit am Philosophischen Seminar der Sun Yat-sen Universität in Guangzhou, China. Seine Forschungsschwerpunkte sind klassische deutsche Philosophie und Phänomenologie. (shrink)

Die Sprache weiß, wovon sie spricht. Das zeigt sich im Kompositum "ef?μe ", von dem das deutsche "ephemer" abgeleitet wurde. Während das Präfix "epi" u.a. die Bedeutungen "darauf, während, bis zu" umfasst, bedeutet "hemära" nicht nur "Tag", sondern auch "Zeit" und "Leben". Das Ephemere spricht existenziell die Daseinsweise des Menschen an. Ephemeroi, Menschen, sind "Eintagswesen", "eines Schattens Traum". Ohne das Ephemere als Kennzeichen der Moderne und Postmoderne zu vernachlässigen, unter Berücksichtigung der Wechselwirkungen mit Medienumbrüchen und Künsten stehen Fragen nach der (...) Zeitlichkeit als Bedingung der Möglichkeit allen Existierens, aber auch nach den Weisen der Zeitigung von Zeit, die die konkrete Lebenszeit prägen, im Zentrum. Mit Beiträgen von: Gabriele Brandstetter, Danica Darkic, Martina Dobbe, Martin Dornberg, Hinderk M. Emmrich, Daniel Fetzner, Angela Melitopoulos, Petra Maria Meyer, Jürgen Partenheimer, Claus-Arthur Scheier, Michael Schirner, Annette Stahmer, Georg Christoph Tholen, Michael Wetzel, Martin Zenck. (shrink)

An extraordinary and challenging synthesis of ideas uniting Quantum Theory, and the theories of Computation, Knowledge and Evolution, Deutsch's extraordinary book explores the deep connections between these strands which reveal the fabric ...

A bold and all-embracing exploration of the nature and progress of knowledge from one of today's great thinkers. Throughout history, mankind has struggled to understand life's mysteries, from the mundane to the seemingly miraculous. In this important new book, David Deutsch, an award-winning pioneer in the field of quantum computation, argues that explanations have a fundamental place in the universe. They have unlimited scope and power to cause change, and the quest to improve them is the basic regulating principle (...) not only of science but of all successful human endeavor. This stream of ever improving explanations has infinite reach, according to Deutsch: we are subject only to the laws of physics, and they impose no upper boundary to what we can eventually understand, control, and achieve. In his previous book, The Fabric of Reality, Deutsch describe the four deepest strands of existing knowledge-the theories of evolution, quantum physics, knowledge, and computation-arguing jointly they reveal a unified fabric of reality. In this new book, he applies that worldview to a wide range of issues and unsolved problems, from creativity and free will to the origin and future of the human species. Filled with startling new conclusions about human choice, optimism, scientific explanation, and the evolution of culture, The Beginning of Infinity is a groundbreaking book that will become a classic of its kind. (shrink)

Advocates of conceptual engineering as a method of philosophy face a dilemma: either they are ignorant of how conceptual engineering can be implemented, or else it is trivial to implement but of very little value, representing no new or especially fruitful method of philosophizing. Two key distinctions frame this dilemma and explain its two horns. First, the distinction between speaker’s meaning and reference and semantic meaning and reference reveals a severe implementation problem for one construal of conceptual engineering. Second, the (...) distinction between stipulating meanings and conceptually analyzing allows us to see why, on another construal of what conceptual engineering involves, the practice is neither a new nor neglected philosophical methodology. The article also argues that semantic externalism is not the root of the implementation problem for conceptual engineering, and that the usual rationale for adopting the practice, one that ties its value to the amelioration of “conceptual defects”, is unsound. (shrink)

Festschrift for Maḍiniyavela Śrī Mēdhaṅkara, Sri Lankan Buddhist monk; contributed articles chiefly on economic and ethical aspects of Buddhism.

Practitioners of the new ‘experimental philosophy’ have collected data that appear to show that some philosophical intuitions are culturally variable. Many experimental philosophers take this to pose a problem for a more traditional, ‘armchair’ style of philosophizing. It is argued that this is a mistake that derives from a false assumption about the character of philosophical methods; neither philosophy nor its methods have anything to fear from cultural variability in philosophical intuitions.

“Doing Gender,” West and Zimmerman's landmark article, highlighted the importance of social interaction, thus revealing the weaknesses of socialization and structural approaches. However, despite its revolutionary potential for illuminating how to dismantle the gender system, doing gender has become a theory of gender persistence and the inevitability of inequality. In this article, the author argues that we need to reframe the questions to ask how we can undo gender. Research should focus on when and how social interactions become less gendered, (...) whether gender can be irrelevant in interaction, whether gendered interactions always underwrite inequality, how the institutional and interactional levels work together to produce change, and interaction as the site of change. (shrink)

“Conceptual analysis” is a misnomer—it refers, but it does not refer to a method or practice that involves the analysis of concepts. Once this is recognized, many of the main arguments for skepticism about conceptual analysis can be answered, since many of these arguments falsely assume that conceptual analyses target concepts. The present paper defends conceptual analysis from skepticism about its viability and, positively, presents an argument for viewing conceptual analyses as targeting philosophical phenomena, not our concepts of these phenomena.

Constructor theory seeks to express all fundamental scientific theories in terms of a dichotomy between possible and impossible physical transformations–those that can be caused to happen and those that cannot. This is a departure from the prevailing conception of fundamental physics which is to predict what will happen from initial conditions and laws of motion. Several converging motivations for expecting constructor theory to be a fundamental branch of physics are discussed. Some principles of the theory are suggested and its potential (...) for solving various problems and achieving various unifications is explored. These include providing a theory of information underlying classical and quantum information; generalising the theory of computation to include all physical transformations; unifying formal statements of conservation laws with the stronger operational ones (such as the ruling-out of perpetual motion machines); expressing the principles of testability and of the computability of nature (currently deemed methodological and metaphysical respectively) as laws of physics; allowing exact statements of emergent laws (such as the second law of thermodynamics); and expressing certain apparently anthropocentric attributes such as knowledge in physical terms. (shrink)

[1] Ḥeleḳ ha-moʻadim -- [2] Ḥeleḳ parashiyot ha-Torah -- ḥeleḳ 3. Be-ʻinyene midot.

This article argues that the “_qua_ problem” for purely causal theories of reference grounding is an illusion. Reference _can_ be grounded via description and fit, but purely causal reference grounding is possible too. In fact, “arguments from ignorance and error” suggest that many of our terms have had their reference grounded purely causally. If the _qua_ problem is illusory, then there is no need to adopt a “hybrid” theory of reference grounding of the kind recently recommended by Amie Thomasson (Ontology (...) made easy, Oxford University Press, Oxford, 2015) and Ron Mallon (The construction of human kinds, Oxford University Press, Oxford, 2016). This opens the door to a “discovery model” of philosophical knowledge, a model we could then choose to accept. (shrink)

The subsystem S of Parry's AI [10] (obtained by omitting modus ponens for the material conditional) is axiomatized and shown to be strongly complete for a class of three valued Kripke style models. It is proved that S is weakly complete for the class of consistent models, and therefore that Ackermann's rule is admissible in S. It also happens that S is decidable and contains the Lewis system S4 on translation — though these results are not presented here. S is (...) arguably the most relevant relevant logic known at this time to be decidable. (shrink)

This book will be of great interest to all students of Hinduism, students of both Eastern and Western philosophy, and spiritual seekers who wish to better understand this ancient Indian tradition of non-dualist thought.

Philosophers, novelists, and intercultural comparisons : Heidegger, Kundera, and Dickens /​ Richard Rorty Lifeworlds, modernity, and philosophical praxis : race, ethnicity, and critical social theory /​ Lucius Outlaw Modern China and the postmodern West /​ David L. Hall From Marxism to post-Marxism /​ Svetozar Stojanović Incommensurability and otherness revisited /​ Richard J. Bernstein Incommensurability, truth, and the conversation between Confucians and Aritotelians about the virtues /​ Alasdair MacIntyre The commensurability of Indian epistemological theories /​ Karl H. Potter Pluralism, relativism, and (...) interaction between cultures /​ Bimal K. Matilal The problem of relativism /​ Jiang Tianji. Between relativism and fundamentalism : hermeneutics as Europe’s mainstream political and moral tradition /​ Ferenc Feher Conceptual schemes and linguistic relativism in relation to Chinese /​ A.C. Graham The origins of the question : four traditional Japanese philosophies of language /​ Thomas P. Kasulis Meaning as imaging : Prolegomena to a Confucian epistemelogy /​ Roger T. Ames On the dual nature of traditional Chinese thought and its modernization /​ Li Zhilin A planetary macroethics for humankind : the need, the apparent difficulty, and the eventual possibility /​ Karl-Otto Apel Reasonable challenges and preconditions of adjudication /​ Antonio S. Cua The French Revolution and the Holocaust : can ethics be ahistorical? /​ Hilary Putnam Tradition and moral progress /​ Joel J. Kupperman The shape of artistic pasts, East and West /​ Arthur C. Danto. Surrealistic distortion of landscape and the reason of the milieu /​ Megumi Sakabe Why art changes /​ Richard Wollheim The transcendental in a comparative context /​ Frederick J. Streng Reflections on religious pluralism in the Indian context /​ Margaret Chatterjee Three enduring achievements of Islamic philosophy /​ Lenn E. Goodman Two dimensions of religion : reflections based on Indian spiritual experience and philosophical traditions /​ G.C. Pande Between nationalism and nomadism : wondering about the languages of philosophy /​ Graham Parkes The discourse of cultural authenticity : Islamist revivalism and enlightenment universalism /​ Aziz Al-Azmeh Traditional political values and ideas : an examination of their relevance to developments in contemporary African political order /​ Kwame Gyekye On the interpretation of traditional cultures /​ Maria L. Herrera. The concept of progress and cultural identity /​ Roop Rekha Verma Moses, Hsüan-tsang, and history /​ Agnes Heller Secularism : sacred and profane /​ Daya Krishna Scientific progress and content loss /​ Larry Laudan A dialectical view of scientific rationality and progress /​ Marcello Pera Scientific progress reconsidered /​ Ilkka Niiniluoto Does progress in science lead to truth? /​ Lorenz Krüger. (shrink)

I argue in this paper that the existence of sorites series of color patches – series of color patches arranged so that the patches on each end look different in color though no two adjacent patches do – shows that the relation of same phenomenal charac­ter as is not a transitive relation. I then argue that the intransitivity of same phenomenal character as conflicts with certain versions of intentionalism, the view that an experiences phenomenal character is exhausted, or fully determined (...) by its intentional content. Lastly, I consider various objections to the arguments and reply to them. (shrink)

Men think in terms of models. Their sense organs abstract the events which touch them; their memories store traces of these events as coded symbols; and they may recall them according to patterns which they learned earlier, or recombine them in patterns that are new. In all this, we may think of our thought as consisting of symbols which are put in relations or sequences according to operating rules. Both symbols and operating rules are acquired, in part directly from interaction (...) with the outside world, and in part from elaboration of this material through internal recombination. Together, a set of symbols and a set of rules may constitute what we may call a calculus, a logic, a game or a model. Whatever we call it, it will have some structure, i.e., some pattern of distribution of relative discontinuities, and some “laws” of operation. (shrink)