Each of the five volumes in the Stone Art Theory Institutes series—and the seminars on which they are based—brings together a range of scholars who are not always directly familiar with one another’s work. The outcome of each of these convergences is an extensive and “unpredictable conversation” on knotty and provocative issues about art. This fourth volume in the series, _Beyond the Aesthetic and the Anti-Aesthetic_, focuses on questions revolving around the concepts of the aesthetic, the anti-aesthetic, and the political. (...) The book is about the fact that now, almost thirty years after Hal Foster defined the anti-aesthetic, there is still no viable alternative to the dichotomy between aesthetics and anti- or non-aesthetic art. The impasse is made more difficult by the proliferation of identity politics, and it is made less negotiable by the hegemony of anti-aesthetics in academic discourse on art. The central question of this book is whether artists and academicians are free of this choice in practice, in pedagogy, and in theory. The contributors are Stéphanie Benzaquen, J. M. Bern­stein, Karen Busk-Jepsen, Luis Camnitzer, Diarmuid Costello, Joana Cunha Leal, Angela Dimitrakaki, Alexander Dumbadze, T. Brandon Evans, Geng Youzhuang, Boris Groys, Beáta Hock, Gordon Hughes, Michael Kelly, Grant Kester, Meredith Kooi, Cary Levine, Sunil Manghani, William Mazzarella, Justin McKeown, Andrew McNamara, Eve Meltzer, Nadja Millner-Larsen, Maria Filomena Molder, Carrie Noland, Gary Peters, Aaron Richmond, Lauren Ross, Toni Ross, Eva Schürmann, Gregory Sholette, Noah Simblist, Jon Simons, Robert Storr, Martin Sundberg, Timotheus Vermeulen, and Rebecca Zorach. (shrink)

The following translation is an extract from the third chapter of Watsuji Tetsurō’s Hidden Japan [埋もれた日本] 1951. The translation is composed of two sections: “Until I met Sōseki” [漱石に逢うまで], and “Sōseki’s Character” [漱石の人物]. The former section discusses Watsuji’s indirect encounters with Natsume, namely, reading Natsume’s work as it was serialized in literary magazines during the Meiji era (1868–1912) and the impression Watsuji formed of Natsume as a teacher at Tokyo First Higher School (Ichikō). The latter section discusses Natsume as Watsuji’s (...) personal acquaintance. Here the focus is on how Watsuji came to know Natsume through participating in the famous Thursday Club [木曜会], which was held at Natsume’s home, Sōseki Sanbō [漱石山房]. The contributions of this translation to the literature are threefold: it i) provides a multidimensional account of Natsume, ii) offers insight into the legendary Thursday Club, and iii) also tells us about Watsuji himself. (shrink)

The standard position on moral perfection and gratuitous evil makes the prevention of gratuitous evil a necessary condition on moral perfection. I argue that, on any analysis of gratuitous evil we choose, the standard position on moral perfection and gratuitous evil is false. It is metaphysically impossible to prevent every gratuitously evil state of affairs in every possible world. No matter what God does—no matter how many gratuitously evil states of affairs God prevents—it is necessarily true that God coexists with (...) gratuitous evil in some world or other. Since gratuitous evil cannot be eliminated from metaphysical space, the existence of gratuitous evil presents no objection to essentially omnipotent, essentially omniscient, essentially morally perfect, and necessarily existing beings. (shrink)

In 1988 the philosopher Gilles Deleuze remarked that throughout his career he had always been 'circling around' a concept of nature. Showing how Deleuze weaves original readings of Plato, the Stoics, Aristotle, and Epicurus into some of his most famous arguments about event, difference, and problem, Michael James Bennett argues that these interpretations of ancient Greek physics provide vital clues for understanding Deleuze's own conception of nature. -/- "Deleuze and Ancient Greek Physics" delves into the original Greek and (...) Latin texts and situates Deleuze's interpretations in relation to contemporary scholarship on ancient philosophy. It reveals that these readings are both more complex and controversial than they may at first appear. Generating both new critical analyses of Deleuze and an appreciation for his classical erudition, this book will be a valuable resource for anyone interested in ancient Greek philosophy, Deleuze's philosophical project, or his unique methodology in the history of philosophy. (shrink)

This volume studies the origin and evolution of philosophical interest in Aristotle's Categories, and illuminates the earliest arguments for Aristotle's approach to logic as the foundation of higher education.

In their paper exploring patient ambivalence in the context of medical decision-making Bryanna Moore, et al. state, “While bioethicists have not paid much attention to ambivalence and related menta...

Deleuze and Guattari’s manner of distinguishing science from philosophy in their last collaboration What is Philosophy? seems to imply a hierarchy, according to which philosophy is more adequate to the reality of virtual events than science is. This suggests, in turn, that philosophy has a better claim than science to truth. This paper clarifies Deleuze‘s views about truth throughout his career. Deleuze equivocates over the term, using it in an “originary” and a “derived” sense, probably under the influence of Henri (...) Bergson, who does similarly. Moreover, William James and pragmatism were to Bergson what the early analytic philosophers Frege and Russell are to Deleuze: excessively scientistic foils whose confusions about truth arise as a result of failing to distinguish science from philosophy. By situating Deleuze’s conception of truth in relation to the early Heidegger’s, which it to some extent resembles, the paper concludes by suggesting that, surprisingly, neither kind of truth Deleuze licenses applies to science, while both apply to philosophy. Science is indifferent to truth in the way that some of Deleuze‘s readers have incorrectly wanted to say that he thinks philosophy is. (shrink)

At Aristotle,MetaphysicsE.1, 1026a14, Schwegler’s conjectural emendation of the manuscript reading ἀχώριστα to χωριστά has been widely adopted. The objects of physical science are therefore here ‘separate’, or ‘independently existent’. By contrast, the manuscripts make them ‘not separate’, construed by earlier commentators as dependent on matter. In this paper, I offer a new defense of the manuscript reading. I review past defenses based on the internal consistency of the chapter, explore where they have left supporters of the emendation unpersuaded, and attempt (...) to strengthen their appeal. I challenge Schwegler’s central case, developed by Ross and others, that the construction μὲν ἀλλ’ οὐκ demands an implausible ‘logical antithesis’ between inseparability and mobility. This is arguably the fundamental obstacle to the manuscript reading, and counterexamples have not to date convinced emenders. I offer a new, systematic review of Aristotle’s use of the phrase, including relevant cases from theRhetoric, to show how its usual meaning in Aristotle supports the transmitted text; I also reply to possible objections. Finally, I explore the implications of this defense for the classification of the sciences in E.1. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Texts and Icons in Heidegger’s Metaphysical TraditionMichael James Bennett (bio)[End Page 26]This essay is about texts that draw attention to themselves as texts, that is, as material, graphical figures, rather than as more or less efficiently pellucid semantic relays. In other words, it is about what happens when texts behave like images. In what follows I examine a series of philosophical contexts where this question appears to be (...) at issue. I claim that one way of understanding what’s going on in these contexts is that here the image-form of a text becomes a kind of icon. I begin by reflecting on a prejudice that belongs, according to Heidegger, to the “history of metaphysics”: the notion that it would be better, clearer, and less ambiguous to replace all reliance on images with self-effacing, transparent words. My goal here is to demonstrate the existence of an alternative historical trend that defends an opposite view. I compare a defense of iconography by Byzantine patriarch Nikephoros of Constantinople, as well as the Neoplatonist Porphyry’s commentary on Aristotle’s Categories, with works by two latter-day Heideggerians, Jacques Derrida and Jean-Luc Marion, who respond to the inherited problematic of non-referential, iconic texts. These responses suggest that non-semantic image-creation, as much as non-semantic verbal play, is the pre-conceptual condition of conceptuality. This essay presents a new way of understanding the philosophical issues that connect ancient and medieval discussions about icons and images with twentieth-century concerns about language.In her study of medieval European manuscript illumination, Animating the Letter (1999), Laura Kendrick emphasizes the non-semantic character of illuminated texts. Kendrick argues that the basic distinction between text and image is fundamentally at stake in illumination, and that the distinction is inherited from the Christian church fathers who opposed text and image, privileging the former and denigrating the latter. According to this traditional view, texts are better suited than images to a consideration of the divine on account of writing’s ethereal quality, its “transparency,” which leads the reader beyond the material sign to the immaterial concept. The problem with images, on the other hand, is their materiality, which may lead viewers down a dark path toward an ultimately heretical veneration for the mere image instead of for its referent. It seems to me that we find in Kendrick’s argument an exact homology with the discourse on the icon in the Byzantine Christian church. Emperor Constantine V, for instance, at the time of the “first iconoclast crisis” (the mid-eighth century CE), expresses wariness about the potentially heterodox metaphysics underpinning iconophilia. He objects to icons on the basis that their veneration would be acceptable only if the icon were to share the essence of that of which it is an icon (God), but that this is impossible; infinite divine nature cannot be encompassed within the finite line of human composition. The Byzantine iconophile’s response to this objection is not to deny the infinite, uncircumscribable nature of God, but to affirm that the icon, bound though it is to the register of images, nevertheless does not function in the same manner as an ordinary image. That is, the icon does not refer to its model by means of resemblance alone. In the language of Nikephoros of Constantinople (758–828 CE), the character of the icon consists in consubstantiality (homoousia) prior to resemblance (homoiōsis).1 [End Page 27]The problem of the limits of reference unites the discourse on the icon and the flourishing of the illuminated text. Just as the icon does not refer in the normal way to its referent, so Kendrick contends that the “animated letter” is not reducible to its pure semantic quality, is not to be understood as if it were just a kind of significative relay through which a sublime quantity of something called “meaning” is obliged to pass. “Meaning,” conceived of in what I am inclined to call the narrowly economic sense as the cargo of material vehicles called “words,” meaning that is gambled in words and then “cashed out” again, is not always what is at stake when one writes. Something else is... (shrink)

The arguments of the Stoic Chrysippus recorded in Cicero's De Fato are of great importance to Deleuze's conception of events in The Logic of Sense. The purpose of this paper is to explicate these arguments, to which Deleuze's allusions are extremely terse, and to situate them in the context of Deleuze's broader project in that book. Drawing on contemporary scholarship on the Stoics, I show the extent to which Chrysippus' views on compatibilism, hypothetical inference and astrology support Deleuze's claim that (...) the Stoics developed a theory of compatibilities and incompatibilities of events independent of corporeal states of affairs. (shrink)

This paper reconstructs Gilles Deleuze’s interpretation of Epicurean atomism, and explicates his claim that it represents a problematic idea, similar to the idea exemplified in early, “barbaric” accounts of the differential calculus. Deleuzian problematic ideas are characterized by a mechanism through whose activity the components of the idea become determinate in relating reciprocally to one another, rather than in being determined exclusively in relation to an extrinsic paradigm or framework. In Epicurean atomism, as Deleuze reads it, such a mechanism of (...) determination can be found in the famous atomic “swerve”. It is necessary to bear this interpretation of Epicurean atomism in mind when understanding Deleuze and Guattari’s promulgation of a new image of thought in What is Philosophy? , which has an explicitly Epicurean inspiration. The paper argues that this inspiration is particularly evident to the extent that Deleuze and Guattari identify the sub-representative feature that lies at the heart of their new image of thought with “chaos”, defined as “infinite speed”. I claim that infinite speed, this otherwise puzzling feature of What is Philosophy? , ought to be understood in the light of Deleuze’s interpretation of Epicurus. Moreover, the Epicurean distinctions between different speeds must be read together with Deleuze’s appropriation of the metaphysics of the ancient Stoics, who, although widely recognized as Deleuze’s Hellenistic counterparts, lack important theoretical resources that the Epicureans provide for Deleuze. (shrink)

This paper reports on a case study which aims to recreate the hearing voices symptom in schizophrenia. The case study was submitted for a co-curricular module at King’s College London by a first-year undergraduate Music student, Bethany James, and was created using the web application, Mahara. The core of the case study consists of a soundscape of both everyday and unusual sounds, in conjunction with an original musical composition. The paper describes the case study and discusses it using chaos (...) narrative as an analytical lens. The paper argues that the case study effectively evokes the hearing voices symptom, conveying a lucid sense of the experience to non-sufferers and thus potentially creating use value for clinicians and care workers. (shrink)

Postmodern alienation -- Jameson's dialectical levels -- Baudrillard's hostile worlds -- Foucault's system of thought.

This paper investigates the connection between Henri Bergson’s biological epistemology and his moral theory. Specifically, it examines the distinction between the morality of what Bergson calls “closed” and “open” societies in his late work Two Sources of Morality and Religion (1932). I argue that “open” morality provides the moral correlate of a non-instrumentalizing orientation toward nature. Here Bergson’s thought is disposed toward a very specific kind of environmental ethic, an aesthetic one. Bergson’s characterization of open morality, especially in the image (...) of the mystic individual, indicates that through artistic consciousness open morality imitates the creative evolution of life. (shrink)

Deleuze and Evolutionary Theory gathers together contributions by many of the central theorists in Deleuze studies who have led the way in breaking down the boundaries between philosophical and biological research. They focus on the significance of Deleuze and Guattari’s engagements with evolutionary theory across the full range of their work, from the interpretation of Darwin in Difference and Repetition to the symbiotic alliances of wasp and orchid in A Thousand Plateaus. In this way, they explore the anthropological, social and (...) biopolitical significance of the convergences and divergences between philosophy and evolutionary science. (shrink)

James J. Gibson is one of the best known and perhaps most controversial visual theorists of the twentieth century. Writing in the vein of the American functionalists, and immersed in their profound sense of pragmatism, Gibson sought to establish a more rigorous foundation for the study of vision by reworking its most fundamental concepts. Over the five decades of his distinguished career, Gibson brought new clarity to the old problems of the tradition. He offered an alternative theory of perception (...) - one that could accommodate the experimental insights of contemporary research programs. He characterized this new theory as a version of direct perception in order to distinguish it from the traditional indirect approach of Rene Descartes. On Descartes' account, our perceptual awareness of reality comes through the representations we have formed of it within ourselves. In contrast, Gibson's theory of direct perception states that the environment contains all of the information needed to specify its properties. Hence, perceiving these properties is a matter of detecting the information available in the environment. This theory avoids the difficulty of explaining how the mind organizes holistic perceptions from atomic sensations. In what follows, I will attempt to make good these claims by situating the concept of "structure" at the heart of the ecological program. I will argue that this concept is significant precisely because it allows Gibson to locate the moving, perceiving body at the heart of meaningful perceptual experience; an experience which emerges in the dynamical structures that cross the body and the world. (shrink)

The eighteenth-century Enlightenment represents a turn toward experience, that is, toward the experiencing subject. Still the Enlightenment involves an aspiration toward objective truth in the ideals of the newly emerging sciences and in the experiments in democracy that were beginning to transform the political landscape of Europe and America. Immanuel Kant's towering philosophical achievement in his critical works helps to reformulate a meaning of objectivity that is congenial to the climate of inquiry and freedom in that remarkable century, a meaning (...) that is unburdened of the metaphysical commitments of many of his predecessors. Kant's revolution in philosophical thought gives us an objectivity that is crucially related to epistemic conditions rooted in subjectivity, a correlation between subjectivity and objectivity that carries over as well into his critical treatises concerned with ethics and aesthetics. This book of essays explores the tension between subjectivity and objectivity as it develops in the Enlightenment in Winkelmann, Hume, and Kant. The focus is upon aesthetic theories concerning the beautiful, the sublime, and the grotesque. The question by two of the authors as to whether aesthetic enjoyment of the blues is morally justified underscores an interest in these essays in the connection between aesthetics and ethics. This concern of the relation of aesthetics to judgments in cognition and in morality underlies an area of peculiar interest to Kant, and therefore to many of these essays. Finally the authors examine a turn toward the subjective in the Postmodern world of art and aesthetic theory, a turn that represents a relaxation of the original Enlightenment tension between subjectivity and objectivity. It also represents perhaps a grotesque turn toward the extreme of subjectivity in the realm of Postmodern theory, an extreme toward which at least one of the authors casts a critical eye. (shrink)

The problem of whether perception is direct or if it depends on additional, cognitive contributions made by the perceiving subject, is posed with particular force in an Essay towards a New Theory of Vision. It is evident from the recurrent treatment it receives therein that Berkeley considers it to be one of the central issues concerning perception. Fittingly, the NTV devotes the most attention to it. In this essay, I deal exclusively with Berkeley's treatment of the problem of indirect distance (...) perception, as it is presented in the context of that work. (shrink)

Kyle Michael James Shuttleworth traces the historical development of the ethics of authenticity in relation to the rise of social freedom and individualism. Traversing the German Idealists, Habermas, Foucault, and MacIntyre, Shuttleworth proposes a socio-existential account of ethical authenticity, using Taylor and Sartre. Moving beyond virtue ethics, discourse ethics and Foucauldian notions of self-care, The History and Ethics of Authenticity constructs a practical ethics of authenticity which makes use of contemporary reference points, including the rise of social media, (...) capitalist branding, and competing appeals to identity, resulting in a presentation of the ethics of authenticity as an achievable ethical ideal. (shrink)

In the second volume of Rinrigaku, Watsuji Tetsurō focuses on developing his notion of betweenness through the ethical organisations of family, local commun...

In this paper, an ecologically extended ethic of authenticity is developed in dialogue with the Norwegian environmentalist Arne Naess and the Japanese ethicist Watsuji Tetsurō. More specifically, Naess’s concept of Self-realization is supplemented and supported with Watsuji’s ethic of authenticity and phenomenology of climate. And the ecological potential of Watsuji’s thought is realized in relation to Naess’s ideas of human responsibility and symbiosis. After establishing an ecologically extended ethic of authenticity, the practical application of this concept is then demonstrated in (...) relation to satoyama and the preservation of nature in Japan. Whilst the intended outcome is to develop an ecologically extended ethic of authenticity, a secondary aim is to illustrate the benefit and importance of cross-cultural dialogue to advance philosophical thought and understanding. (shrink)

In this article we examine the sonic framing of place. Our theoretical approach combines Goffman’s microsociology (and its sociology of music/sound studies off-shoots) with an account of sound in the urban atmospheres literature. Drawing on the work of French urban sociologist Jean-Paul Thibaud and associated work on sound in urban environments by the CRESSON research centre, we propose that sound frames activity in particular ways, including by infusing self and space with a certain tone, and by rendering places more or (...) less hospitable. In the latter part of the article, we examine Quiet Hour shopping as a case study in the sonic constitution and transformation of places. We conclude by reflecting on whether the social and cultural theoretical analysis of sound has suffered from a ‘noise bias’, and whether the ‘resonances’ of public places is a new frontier in both sociological research and in the politics of cities. (shrink)

This introduction positions the special issue by highlighting the inherent relationality of place as well as how place is not just an object of analysis but something that shapes thinking, writing and experiences of the world. We reflect on why sociology has found it somewhat more difficult than its social science counterparts to give place the centrality it merits, and discuss whether this reflects a problem with dealing with questions of ‘scale’ and thinking the ‘in-betweenness’ of place. We assess important (...) formulations of place in recent place theories, including non-essentialist framings of place such as ‘progressive’ and as ‘assemblage’. We make a case for seeing the articles in this special issue (and Thesis Eleven’s own long history of publishing writing on the topic of place) as resonating with the themes of place as materiality, atmospheres and spaces of belonging. (shrink)

In this translation, Watsuji Tetsurō sets out to clarify that which is entailed by “national character”. In his analysis of this idea, Watsuji critically analyses the Marxist interpretation from the perspective of Martin Heidegger. After articulating Heidegger’s concept of being-there [Dasein], Watsuji then criticizes Heidegger’s approach in three regards. Firstly, Watsuji questions whether the most accessible way of encountering things in the world is through concern with work and use. Watsuji’s counter-claim is that protection from the cold itself is more (...) primordial that wearing clothes. Secondly, Watsuji questions whether within-the-world is only to be found in equipment. Watsuji claims that although the cold can be treated as equipment, it is more primordially encountered directly, such as in the form of a cold breeze. And thirdly, Watsuji asks whether being-in-the-world should only be grasped as concern. For Watsuji, we not only encounter things in the world to be used, such as for protection against the cold, but also in terms of “enjoyment” or “sensation.” The importance of this essay is that it provides a link between Watsuji’s early engagement with Heidegger and the development of Watsuji’s own concept of fudō (風土). In this regard, this translation fills a gap in the primary sources available in English and provides the means to understand Watsuji’s critique of Heidegger and how this critique shapes the development of Watsuji’s mature thought. (shrink)

Biotechnological advancements during the last half-century have forced humanity to come to grips with the possibility of a post-human future. The ever-evolving opinions about how society should anticipate this biotechnological frontier demand a language that will describe our new future and discuss its ethics. After the Genome brings together expert voices from the realms of ethics, rhetoric, religion, and science to help lead complex conversations about end-of-life care, the relationship between sin and medicine, and the protection of human rights in (...) a post-human world. With chapters on the past and future of the science-warfare narrative, the rhetoric of care and its effect on those suffering, black rhetoric and biotechnology, planning for the end of life, regenerative medicine, and more, After the Genome yields great insight into the human condition and moves us forward toward a genuinely humane approach to who we are and who we are becoming. (shrink)

These 17 essays covers all aspects of Bernard Stiegler's work, from poststructuralism, anthropology and psychoanalysis to his work on the politics of memory, 'libidinal economy', technoscience and aesthetics, keeping a focus on his key theory of technics throughout. Stiegler brings together key concepts from Plato, Freud, Derrida and Simondon to argue that the human is 'invented' through technics rather than a product of purely biological evolution. Stiegler is a thinker at the forefront of our contemporary concerns with consumerism, technology, inter-generational (...) division, political apathy and economic crisis. His ambitious project is to go beyond these sources of social distress to uncover and examine precisely 'what makes life worth living'. Contributors include: Stephen Barker, University of California Irvine and translator of Steigler; Richard Beardsworth, American University of Paris and translator of Stiegler; Miguel de Beistegui; University of Warwick; Marc Crepon, Ecole normale superieure and co-founder of Stiegler's think tank, Ars Industrialis and Daniel Ross, co-director of 'The Ister', the award-winning film on Heidegger, and translator of Stiegler. (shrink)

James Moore states that "some of the most distinctive and central arguments of Hutcheson's philosophy - the importance of ideas brought to mind by the internal senses, the presence in human nature of calm desires, of generous and benevolent instincts - will be found to emerge in the course of these writings.""--Jacket.

Causal reasoning and game-theoretic reasoning are fundamental topics in artificial intelligence, among many other disciplines: this paper is concerned with their intersection. Despite their importance, a formal framework that supports both these forms of reasoning has, until now, been lacking. We offer a solution in the form of (structural) causal games, which can be seen as extending Pearl's causal hierarchy to the game-theoretic domain, or as extending Koller and Milch's multi-agent influence diagrams to the causal domain. We then consider three (...) key questions: i) How can the (causal) dependencies in games - either between variables, or between strategies - be modelled in a uniform, principled manner? ii) How may causal queries be computed in causal games, and what assumptions does this require? iii) How do causal games compare to existing formalisms? To address question i), we introduce mechanised games, which encode dependencies between agents' decision rules and the distributions governing the game. In response to question ii), we present definitions of predictions, interventions, and counterfactuals, and discuss the assumptions required for each. Regarding question iii), we describe correspondences between causal games and other formalisms, and explain how causal games can be used to answer queries that other causal or game-theoretic models do not support. Finally, we highlight possible applications of causal games, aided by an extensive open-source Python library. (shrink)

Michael A. Petersa and Fazal Rizvib aBeijing Normal University, Beijing, PR China; bMelbourne University, Melbourne, Australia Our minds are still racing back and forth, longing for a return to ‘no...

What is the primary intellectual aim of philosophy? The standard view is that philosophy aims to provide true answers to philosophical questions. But if our aim is to settle controversy by answering such questions, our discipline is an embarrassing failure. Moreover, taking philosophy to aim at providing true answers to these questions leads to a variety of puzzles: How do we account for philosophical expertise? How is philosophical progress possible? Why do job search committees not care about the truth or (...) falsity of a candidate’s philosophical views? We argue that philosophy does not aim at discovering true answers to philosophical questions. Instead, its primary intellectual aim is understanding. We argue that many familiar aspects of philosophy become intelligible once we accept this hypothesis. (shrink)

It is widely thought that grounding is a hyperintensional phenomenon. Unfortunately, the term ‘hyperintensionality’ has been doing double-duty, picking out two distinct phenomena. This paper clears up this conceptual confusion. We call the two resulting notions hyperintensionalityGRND and hyperintensionalityTRAD. While it is clear that grounding is hyperintensionalGRND, the interesting question is whether it is hyperintensionalTRAD. We argue that given well-accepted constraints on the logical form of grounding, to wit, that grounding is irreflexive and asymmetric, grounding is hyperintensionalTRAD only if one (...) endorses a sentential operator view of grounding. We argue that proponents of the sentential operator view will need to distinguish two importantly different kinds of hyperintensionalityTRAD—weak and strong—and we offer them a way to do so. (shrink)