Taste as Experience puts the pleasure of food at the center of human experience. It shows how the sense of taste informs our preferences for and relationship to nature, pushes us toward ethical practices of consumption, and impresses upon us the importance of aesthetics. Eating is often dismissed as a necessary aspect of survival, and our personal enjoyment of food is considered a quirk. Nicola Perullo sees food as the only portion of the world we take in on a (...) daily basis, constituting our first and most significant encounter with the earth. Perullo has long observed people's food practices and has listened to their food experiences. He draws on years of research to explain the complex meanings behind our food choices and the thinking that accompanies our gustatory actions. He also considers our indifference toward food as a force influencing us as much as engagement. For Perullo, taste is value and wisdom. It cannot be reduced to mere chemical or cultural factors but embodies the quality and quantity of our earthly experience. (shrink)

Quantum physics, which offers an explanation of the world on the smallest scale, has fundamental implications that pose a serious challenge to ordinary logic. Particularly counterintuitive is the notion of entanglement, which has been explored for the past 30 years and posits an ubiquitous randomness capable of manifesting itself simultaneously in more than one place. This amazing 'non-locality' is more than just an abstract curiosity or paradox: it has entirely down-to-earth applications in cryptography, serving for example to protect financial information; (...) it also has enabled the demonstration of 'quantum teleportation', whose infinite possibilities even science-fiction writers can scarcely imagine. This delightful and concise exposition does not avoid the deep logical difficulties of quantum physics, but gives the reader the insights needed to appreciate them. From 'Bell's Theorem' to experiments in quantum entanglement, the reader will gain a solid understanding of one of the most fascinating areas of contemporary physics. (shrink)

In the historical context of a crisis in biological psychiatry, psychedelic drugs paired with psychotherapy are globally re-emerging in research clinics as a potential transdiagnostic therapy for treating mood disorders, addictions, and other forms of psychological distress. The treatments are poised to soon shift from clinical trials to widespread service delivery in places like Australia, North America, and Europe, which has prompted ethical questions by social scientists and bioethicists. Taking a broader view, we argue that the ethics of psychedelic therapy (...) concerns not simply how psychotherapies are different when paired with psychedelic drugs, but how psychedelic therapies shape and are shaped by different values, norms, and metaphysical commitments. Drawing from the published literature and interviews with seven psychedelic therapists working in clinical trials in the United States, Germany, Switzerland, and Australia, this article opens the black box of the treatments to consider the values and informal debates currently animating the therapies. Considering questions of patient autonomy, mechanisms of therapeutic action, and which therapies are best suited to pair with psychedelic substances, we examine the ethics of psychedelic therapy as an emergent form of life. To bring this form of life out in fuller relief, we conclude by comparing and contrasting it with ayahuasca use in Amazonian shamanism. (shrink)

This chapter deals with one of the common fallacies in Western philosophy, inappropriate appeal to authority (IAA). IAA has many different facets. At its core, it is a fallacy that assumes that because someone is an authority, we should listen to that person. The problem with IAA is that it ignores content in favor of credentials and power. There are a few different ways in which IAA can occur. IAA seems to be the result of a flaw in human thinking. (...) Social cognitive theory, a theory that helps explain human action, notes that humans tend to act like each other. The tendency to listen to authorities who are not authorities explains why celebrities are able to sell us stuff. The important thing to remember about IAA is that it is not just a fallacy that comes up in arguments that do not matter. (shrink)

For decades, liberal democracy has been extolled as the best system of governance to have emerged out of the long experience of history. Today, such a confident assertion is far from self-evident. Democracy, in crisis across the West, must prove itself. This highly timely volume is both a conceptual and practical guide of impressive scope to the challenges of good governance as the world continues to undergo profound transformation in the coming decades.

Methexiology is not a particular theory, but rather a general philosophical orientation. Therefore, in Methexiology: Philosophical Theology and Theological Philosophy for the Deification of Humanity, Nicolas Laos elucidates the significance of methexiology for the study of ontology, epistemology, ethics, philosophical psychology, theory of justice, philosophy of history, and philosophy of religion. Laos argues that, faced with the modern and the postmodern crises of meaning, we need a new myth, a new spiritual formula, for the resacralization of humanity and the cosmos, (...) without restoring defunct totems, without using tales as "cheap" substitutes for the lack of a life-giving myth, and without negating history. In his Methexiology, Laos studies the "genealogy" of the modern and the postmodern crises of meaning, and, based on his new interpretation of classical Greek philosophy and Hesychasm, proposes methexiology as a way of overcoming the crises of meaning and as a way of resacralizing humanity and the cosmos through a new metaphysically grounded humanism. (shrink)

The empirical study of belief is emerging at a rapid clip, uniting work from all corners of cognitive science. Reliance on belief in understanding and predicting behavior is widespread. Examples can be found, inter alia, in the placebo, attribution theory, theory of mind, and comparative psychological literatures. Research on belief also provides evidence for robust generalizations, including about how we fix, store, and change our beliefs. Evidence supports the existence of a Spinozan system of belief fixation: one that is automatic (...) and independent of belief rejection. Independent research supports the existence of a system of fragmented belief storage: one that relies on large numbers of causally isolated, context-sensitive stores of belief in memory. Finally, empirical and observational data support at least two systems of belief change. One system adheres, mostly, to epistemological norms of updating; the other, the psychological immune system, functions to guard our most centrally held beliefs from potential inconsistency with newly formed beliefs. Refining our under- standing of these systems can shed light on pressing real-world issues, such as how fake news, propaganda, and brainwashing exploit our psychology of belief, and how best to construct our modern informational world. (shrink)

In recent years much research has been undertaken regarding the feasibility of the human uterine transplant as a treatment for absolute uterine factor infertility. Should it reach clinical application this procedure would allow such individuals what is often a much-desired opportunity to become not only social mothers, or genetic and social mothers but mothers in a social, genetic and gestational sense. Like many experimental transplantation procedures such as face, hand, corneal and larynx transplants, UTx as a therapeutic option falls firmly (...) into the camp of the quality of life transplant, undertaken with the aim, not to save a life, but to enrich one. However, unlike most of these novel procedures – where one would be unlikely to find a willing living donor or an ethics committee that would sanction such a donation – the organs to be transplanted in UTx are potentially available from both living and deceased donors. In this article, in the light of the recent nine-case research trial in Sweden which used uteri obtained from living donors, and the assertions on the part of a number of other research teams currently preparing trials that they will only be using deceased donors, I explore the question of whether, in the case of UTx, there exist compelling moral reasons to prefer the use of deceased donors despite the benefits that may be associated with the use of organs obtained from the living. (shrink)

This paper is about reasons to conserve, in particular why some things warrant being conserved. In discussing G. A. Cohen’s conservatism, I find strains of four answers to the question why, presumptively, we should not sacrifice existing valuable things, a fortiori destroy them for no overall gain in value. After criticizing the first three, I develop the fourth into a deflationary proposal. That is, it implicates just one sub-type of value and takes certain first-order properties – or the value supervening (...) on them – directly to warrant conservation of the things instantiating them. Rather than sanitizing status quo bias, moreover, my proposal happily bypasses it. (shrink)

1. L'oeuvre musicale et son écoute -- 2. Le monde-musique et son solfège -- 3. Le musicien et son intellectualité musicale -- 4. Les raisonances du monde-musique ; postlude d'Alain Badiou.

Jeffrey Howard has recently argued that entrapment and similar phenomena are wrongful - and wrong the induced agent - because they violate a regulative obligation of respect for the first moral power According to Howard, this obligation grounds a duty not to foreseeably increase the likelihood that another agent acts wrongly While I accept the existence of the more fundamental obligation, I try to show that it doesn't support DUTY. Therefore, it doesn't support the wrongfulness of entrapment and similar phenomena. (...) I do this by offering a more nuanced account of FMP's value, and one more attuned to certain liberal thoughts about agency. I then suggest a fairly minimalist picture of what respect for FMP involves, but close in a constructive spirit by sketching an alternative argument for DUTY based on the telos of FMP. (shrink)

I reconsider and enhance a somewhat neglected argument within the domains of reparations for slavery and black reparations. That argument is for compensating present-day descendants of enslaved per...

Consider the utterances ‘our friendship is valuable’ and ‘I value our friendship’. On the face of it, these aren’t semantic equivalents: the former ascribes a property to our friendship, whereas the latter reports something about how I relate to our friendship. In this short paper, I first outline Samuel Scheffler’s account of valuing and of the difference between valuing and considering valuable. I then propose an amendment to his account of valuing, one which concerns how we interact with our value-related (...) emotions. Subsequently, I argue against Scheffler’s view of the distribution of valuing and considering valuable in the world. While I don’t deny that considering valuable without valuing is conceptually possible and indeed instantiated, I disagree that it’s typical within our evaluative lives. Next, I consider an obvious response to my empirical claim and sketch a dilemma which accompanies that response. Finally, I highlight two limits of my empirical claim. (shrink)

Consider the utterances ‘our friendship is valuable’ and ‘I value our friendship’. On the face of it, these aren’t semantic equivalents: the former ascribes a property to our friendship, whereas the latter reports something about how I relate to our friendship. In this short paper, I first outline Samuel Scheffler’s account of valuing and of the difference between valuing and considering valuable. I then propose an amendment to his account of valuing, one which concerns how we interact with our value-related (...) emotions. Subsequently, I argue against Scheffler’s view of the distribution of valuing and considering valuable in the world. While I don’t deny that considering valuable without valuing is conceptually possible and indeed instantiated, I disagree that it’s typical within our evaluative lives. Next, I consider an obvious response to my empirical claim and sketch a dilemma which accompanies that response. Finally, I highlight two limits of my empirical claim. (shrink)

Consider the utterances ‘our friendship is valuable’ and ‘I value our friendship’. On the face of it, these aren’t semantic equivalents: the former ascribes a property to our friendship, whereas the latter reports something about how I relate to our friendship. In this short paper, I first outline Samuel Scheffler’s account of valuing and of the difference between valuing and considering valuable. I then propose an amendment to his account of valuing, one which concerns how we interact with our value-related (...) emotions. Subsequently, I argue against Scheffler’s view of the distribution of valuing and considering valuable in the world. While I don’t deny that considering valuable without valuing is conceptually possible and indeed instantiated, I disagree that it’s typical within our evaluative lives. Next, I consider an obvious response to my empirical claim and sketch a dilemma which accompanies that response. Finally, I highlight two limits of my empirical claim. (shrink)

Trente et un penseurs, parmi lesquels Jacques Derrida, Françoise Héritier, Edgar Morin, Jean-Luc Nancy, Michel Onfray ou encore Jacques Rancière, pour comprendre les errements et les raisons d'espérer d'une planète convulsée. Dix-neuf entretiens et débats avec les intellectuels les plus engagés dans la réflexion sur le temps présent dressent un état des lieux des questions qui taraudent notre modernité. Issu du Théâtre des idées, cycle de rencontres intellectuelles du Festival d'Avignon (2004-2012), ces dialogues singuliers s'attachent à faire vivre l'esprit critique, (...) cette faculté de juger, de soumettre la réalité sociale, artistique ou politique au tamis du jugement argumenté, qu'il soit sérieux ou ironique, virulent ou tempéré. De très actuelles "résistances intellectuelles" qui esquissent ce que pourrait être un service public des idées, c'est-à-dire un accès direct, libre et partagé à l'intellectualité. (shrink)

Blaise Pascal est le penseur radical des limites et des contradictions de l'homme, ni ange ni bête. Contrairement à ce qu'en prétend l'orgueil de toute une modernité, la raison ne peut pas tout ; mais contrairement au désespoir du fanatisme, la raison n'est pas sans force. Jusqu'où alors peut-elle s'exercer? Pour Pascal, la philosophie ne saurait faire l'économie de la question de Dieu, Elle doit donc croiser la théologie. Mais comment vont se nouer l'ordre de l'esprit et celui de la (...) charité? Pascal produit ainsi une analyse critique de la philosophie comme telle, de ses capacités et de ses limites, que le présent ouvrage se donne pour tâche de clarifier. Que peut la philosophie? Mais qui décide de ce qu'elle peut, et surtout de ce qu'elle ne peut pas? Comment s'établissent alors ses rapports avec la théologie? Ce que Pascal nous invite ainsi à penser, c'est toujours à la fois la misère et la grandeur de la philosophie. (shrink)

Dans son dernier cours au Collège de France, Michel Foucault nous parle d'un oubli, plus fondamental à ses yeux que le fameux "oubli de l'être", ou plus précisément d'une négligence ; une négligence dont la philosophie est responsable, ce qui est d'autant plus paradoxal qu'il concerne précisément la vie philosophique. "Je voudrais, en tout cas, suggérer simplement que s'il est vrai que la question de l'être a bien été ce que la philosophie occidentale a oublié et dont l'oubli a rendu (...) possible la métaphysique, peut-être aussi la question de la vie philosophique n'a-t-elle pas cessé d'être, je ne dirais pas oubliée, mais négligée ; elle n'a pas cessé d'apparaître comme en trop par rapport à la philosophie, à la pratique philosophique, à un discours de plus en plus indexé au modèle scientifique" Cette négligence a une histoire. Car le problème de la vie philosophique a été posé dans toute sa radicalité dans l'Antiquité ; il n'était pas complètement oublié à l'époque moderne, comme en témoigne l'oeuvre de Spinoza ; mais à partir du moment "où la philosophie est devenue un métier de professeur, c'est-à-dire au début du XIXème siècle", elle a évacué du champ des problèmes pertinents, des problèmes "sérieux", cela même qui pourtant lui avait donné son horizon et sa raison d'être : la possibilité de définir une vie philosophique, c'est-à-dire une vie juste, une vie bonne, une "vraie vie". (shrink)

Die Utopien sind tot, es leben die Utopien. In diesem Buch wird die Utopie sozialer Gerechtigkeit entwickelt. INhaltlich besteht es in dem Dreischritt, (1) aus im Alltag von jedermann hin und wieder geauSSerten situativen Urteilen das gemeinsame Grundverstandnis von Gerechtigkeit zu destillieren, (2) anhand dieses Gelanders die bedeutendsten zeitgenossischen Theoretiker sozialer Gerechtigkeit akribisch zu lesen und in konstruktiver Absicht zu kritisieren, um (3) in ersten Ansatzen eine gerechtere Zukunftsgesellschaft zu skizzieren, deren quer zu tradierten Ideologien liegendes System sich ethischer Sozialismus (...) nennen lieSSe. (shrink)

This book advances a new interpretation of Hart's penal philosophy. Positioning itself in opposition to current interpretations, the book argues that Hart does not defend a mixed theory of punishment, nor a rule-utilitarian theory of punishment, nor a liberal form of utilitarianism, nor a goal and constraint approach. Rather, it is argued, his penal philosophy is based on his moral pluralism, which comprises two aspects: value pluralism and pluralism with respect to forms of moral reason. It is held that this (...) means, on the one hand, that criminal law has an irreducible complexity due to the compromises it makes to accommodate competing values, and on the other hand, that there need not be one single justification of punishment. This original interpretation is not based only on Hart's key volume on the subject Punishment and Responsibility, but on a careful reading of his complete works. The book will be a valuable resource for academics and researchers interested in Hart's philosophy, the philosophy of law and criminal law. (shrink)

Die Suche nach historischen Quellen für die Leibniz’sche Philosophie scheint zunächst unerschöpflich. Durch alle in diesem Band versammelten Arbeiten wird der Einfluss der Philosophie des Aristoteles auf das Leibniz’sche Denken näher umrissen. Ein wesentliches Ziel ist es hierbei, einen Beitrag zur Analyse dieser philosophischen Beziehung zu leisten und zu zeigen, dass auch Aristoteles’ Philosophie nach Ansicht unserer Autoren entscheidend zum Verständnis des Leibniz’schen Denkens beiträgt. Die Texte befassen sich mit wesentlichen Themen der Leibniz’schen Logik und Metaphysik, z. B. mit den (...) Grundbegriffen „Monade“ (und deren „Körperhaftigkeit“), „Entelechie“, „Nous“, mit dem Problem der Individuation (Individuum, Atomismus, Einheit), mit den substanziellen Formen, mit der Wissenschaft im Allgemeinen und der Technik, mit der Transformation der Logik, mit den Prinzipien (nämlich denjenigen des zureichenden Grundes, der Individuation und der Notwendigkeit), mit Zukunft und Kontingenz sowie Vergänglichkeit, mit der Theorie der syllogistischen Folgerung, usw. Diese Themen werden stets in der Gegenüberstellung von Leibniz und Aristoteles behandelt – sie zeigen daher, wie Leibniz aristotelische Thesen übernahm, veränderte oder kritisierte. The search for the historical sources of Leibniz’s philosphy initially seems to be unending. All the essays in this volume outline more clearly the influence of Aristotle’s philosophy on Leibniz’s thought. In this context a fundamental aim is to contribute to the analysis of this philosophical relationship and to demonstrate that Aristotle’s philosophy, in the opinion of our authors, plays a decisive role in the understanding of Leibniz’s thought. The texts address fundamental themes of Leibniz’s logic and metaphysics, e.g. the basic concepts of ‘monads’ (and their ‘corporality’), ‘entelechy’ and ‘nous; the problem of individuation (individual, atomism, unity); substantial forms; knowledge in general, and technology; the transformation of logic; principles (namely those of sufficient grounds, of individuation and of necesssity); future and contingency and transientness; the theory of syllogistic deduction, etc. These themes are regularly considered in the comparison between Leibniz and Aristotle – they demonstrate how Leibniz took over, treated or criticised Aristotelian theses. (shrink)

This paper compares two explanations of the process by which human communication systems evolve: iterated learning and social collaboration. It then reports an experiment testing the social collaboration account. Participants engaged in a graphical communication task either as a member of a community, where they interacted with seven different partners drawn from the same pool, or as a member of an isolated pair, where they interacted with the same partner across the same number of games. Participants’ horizontal, pair‐wise interactions led (...) “bottom up” to the creation of an effective and efficient shared sign system in the community condition. Furthermore, the community‐evolved sign systems were as effective and efficient as the local sign systems developed by isolated pairs. Finally, and as predicted by a social collaboration account, and not by an iterated learning account, interaction was critical to the creation of shared sign systems, with different isolated pairs establishing different local sign systems and different communities establishing different global sign systems. (shrink)

We think we know how to appreciate wine—trained connoisseurs take dainty sips in sterile rooms and provide ratings based on objective knowledge and technical expertise. In Epistenology, Nicola Perullo vigorously challenges this approach, arguing that it is the enjoyment of drinking wine as an active and participatory experience that matters. Perullo argues that wine comes to life not in the abstract space of the professional tasting but in the real world of shared experiences; wines can change in these encounters, (...) and drinkers along with them. Just as a winemaker is not simply a producer but a nurturer, a wine is fully known only through an encounter among a group of drinkers in a specific place and time. Wine is not an object to analyze but an experience to make, creatively opening up new perceptual possibilities for settings, cuisines, and companions. The result of more than twenty years of research and practical engagement, Epistenology presents a new paradigm for the enjoyment of wine and through it a philosophy based on participatory and relational knowledge. This model suggests a profound shift—not knowledge about but with wine. Interweaving philosophical arguments with personal reflections and literary examples, this book is a journey with wine that shows how it makes life more creative and free. (shrink)

Jacques Derridas Verständnis von Freundschaft wird, so zeigt Nicola Tams, nicht nur in seinen veröffentlichten Texten, sondern vor allem in seinen Briefen deutlich. Ihre Studie untersucht eine Auswahl des Briefverkehrs Derridas (etwa mit Blanchot, Nancy, Bauchau, Ukai und Granel), verwebt die Ergebnisse mit Derridas Theorien der Freundschaft und zeigt, dass die vornehmlich in Briefen entwickelten Gedanken traditionellen Konzepten der Freundschaft in der Philosophiegeschichte nicht so fern sind.

Has the time come to put to bed the concept of a harm threshold when discussing the ethics of reproductive decision making and the legal limits that should be placed upon it? In this commentary, we defend the claim that there exist good moral reasons, despite the conclusions of the non-identity problem, based on the interests of those we might create, to refrain from bringing to birth individuals whose lives are often described in the philosophical literature as ‘less than worth (...) living’. (shrink)