A famous portrait of Erasmus by Hans Holbein depicts the scholar with his hands resting on a volume identified as his ‘Herculean Labours’. Erasmus associated this adage with the effort expended and ingratitude encountered by the philologist, and made it central to his self-presentation. In this article, its origins are traced to Erasmus’s encounter with Aldus Manutius, the venetian printer-humanist who published his Adagia in 1508. The impact of Aldus on Erasmus is shown to be significant, affecting his entire ideology (...) of humanism, including its relationship to print and its religious purpose. This article challenges distinctions between the Italian and the Northern Renaissance that are unhelpful for understanding Erasmus’s development. In light of its findings, it also proposes a new interpretation of Holbein’s painting. (shrink)

Classical presentations of the Buddhist path prescribe the cultivation of various good qualities that are necessary for spiritual progress, from mindfulness and loving-kindness to faith and wisdom. Examining the way in which such qualities are described and classified in early Buddhism—with special reference to their treatment in the Visuddhimagga by the fifth-century Buddhist thinker Buddhaghosa—the present article employs a comparative method in order to identify the Buddhist catalog of virtues. The first part sketches the characteristics of virtue as analyzed by (...) neo-Aristotelian theories. Relying on these accounts, the second part considers three lists from early Buddhism as possible catalogs of virtue: the components of ethical conduct, the 37 factors that contribute to awakening, and the wholesome or beautiful mental factors. I then raise the question of why the Buddhist tradition developed several classifications of virtue, whereas the Western tradition of virtue ethics used a single category. Appealing to the connection between the virtues and living well in the eudaimonistic version of virtue ethics, I propose that one of the reasons why Buddhism developed multiple lists of virtues is its pluralistic acceptance of different modalities of living well and associated practices, in MacIntyre’s sense of the term. These modalities and practices are not equal, but are ordered hierarchically. Accordingly, I conclude that Buddhist ethics ought to be seen as a pluralist-gradualist system rather than a universalist theory. (shrink)

Heidegger's primary concern in Being and Time is the question of the meaning of being—a distinctly ontological concern. Yet, with discussions of death, guilt, conscience, anxiety, uncanniness, authenticity, and inauthenticity, Heidegger seems to end up in existential territory. The ontological import of these existential excursions is difficult to discern—indeed, it has not been identified in leading interpretations. In this paper, I aim to highlight the ontological import of Heidegger's analysis of anxiety—it manifests the inadequacy of Dasein's fallen and inauthentic self-understanding, (...) which is motivated by the inadequacy of Dasein's fallen and inauthentic, average understanding of being. In making this case, I will clarify the sense in which anxiety involves an experience of world-collapse and show how it functions to reveal the possibilities of authenticity and inauthenticity. (shrink)

Ontological pluralism is the view that there are different fundamental ways of being. Trenton Merricks has recently raised three objections to combining pluralism with a generic way of being enjoyed by absolutely everything there is: first, that the resulting view contradicts the pluralist’s core intuition; second, that it is especially vulnerable to the charge—due to Peter van Inwagen—that it posits a difference in being where there is simply a difference in kind; and, third, that it is in tension with various (...) historically influential motivations for pluralism. I reply to each of these objections in turn. My replies will help to bring out the true nature of the pluralist’s basic commitments. (shrink)

People reject ‘paradoxical’ inferences, such as: Luisa didn't play music; therefore, if Luisa played soccer, then she didn't play music. For some theorists, they are invalid for everyday conditionals, but valid in logic. The theory of mental models implies that they are valid, but unacceptable because the conclusion refers to a possibility inconsistent with the premise. Hence, individuals should accept them if the conclusions refer only to possibilities consistent with the premises: Luisa didn't play soccer; therefore, if Luisa played a (...) game then she didn't play soccer. Two experiments corroborated this prediction for three sorts of ‘paradox’, including a disjunctive paradox. (shrink)

This paper briefly summarizes current thinking in engineering ethics education, argues that much of that ethical instruction runs the risk of being only superficially effective, and explores some of the underlying systemic barriers within academia that contribute to this result. This is not to criticize or discourage efforts to improve ethics instruction. Rather it is to point to some more fundamental problems that still must be addressed in order to realize the full potential of enhanced ethics instruction. Issues discussed will (...) include: intellectual engagement versus emotional engagement; the gravitational pull of curricular structures; the nature of engineering faculty; and the “engineer-ization” of ethics. (shrink)

Some properties such as having a beard and being a philosopher are intuitively qualitative, while other properties such as being identical to Plato and being a student of Socrates are intuitively non-qualitative. It is often assumed that, necessarily, a property is qualitative if and only if it can be designated descriptively without the aid of directly referential devices. I argue that this linguistic thesis fails in both directions: there might be non-qualitative properties that can be designated descriptively, and there appear (...) to be qualitative properties that can only be designated directly. I conclude that while the linguistic thesis is ultimately untenable as stated, it can be plausibly recast as a thesis about our concepts rather than the properties they designate. (shrink)

In the Science of Logic, Hegel criticizes Fichte's Wissenschaftslehre for advancing from the beginning through external reflection and thus failing to understand both the nature of the beginning and the proper method to advance from it. This article shows that Fichte's advance from the beginning preempts Hegel's critique and shares Hegel's premises with respect to the method of advancing. The author first analyzes Hegel's critique of Fichte in the Science of Logic, which he follows by showing that Fichte levels a (...) similar critique against Schelling's conception of the beginning set out in his system of 1801. Turning to the Wissenschaftslehre of 1794/5, the author then demonstrates that Fichte's method of advancing from the beginning addresses every point of Hegel's critique. He concludes by identifying the similarity and difference between Fichte's and Hegel's methods of advancing. (shrink)

This book explores how the history of philosophy can orient us to the new reality brought on by the climate crisis. If we understand the climate crisis as a deeply existential one, it can help to examine the way past philosophers responded to similar crises in their times. This book explores five past crises, each involving a unique form of collective trauma. These events-war, occupation, exile, scientific revolution and political revolution-inspired the philosophers to remake the whole world in thought, to (...) construct a metaphysics. Williston distills a key intellectual innovation from each metaphysical system: - That political power must be constrained by knowledge of the climate system - That ethical and political reasoning must be informed by care or love of the ecological whole - That we must enhance the design of the technosphere - That we must conceive the Earth as an internally complex system - And that we must grant rights to anyone or anything-ultimately the Earth system itself-whose vital interests are threatened by the effects of climate change. Philosophy and the Climate Crisis will be of great interest to students and scholars of climate change, environmental philosophy and ethics and the environmental humanities. (shrink)

Name der Zeitschrift: Byzantinische Zeitschrift Jahrgang: 110 Heft: 3 Seiten: 691-712.

This article focuses on the pendulum-like change in the way people read and use text, which was triggered by the introduction of new reading and writing technologies in human history. The paper argues that textual features, which characterized the ancient pre-print writing culture, disappeared with the establishment of the modern-day print culture and has been “revived” in the digital post-modern era. This claim is based on the analysis of four cases which demonstrate this textual-pendulum swing: (1) The swing from concrete (...) iconic-graphic representation of letters and words in the ancient alphabet to abstract phonetic representation of text in modern eras, and from written abstract computer commands “back” to the concrete iconic representation in graphic user interfaces of the digital era; (2) The swing from scroll reading in the pre-print era to page or book reading in the print era and “back” to scroll reading in the digital era; (3) The swing from a low level of authorship in the pre-print era to a strong authorship perception in the print era, and “back” to a low degree of authorship in the digital era; (4) The swing from synchronic representation of text in both visual and audio formats during the pre-print era to a visual representation only in print, and “back” to a synchronic representation in many environments of the digital era. We suggest that the print culture, which is usually considered the natural and preferred textual environment, should be regarded as the exception. (shrink)

This encyclopedia is the first of its kind in bringing together philosophy and the social sciences. It is not only about the philosophy of the social sciences but, going beyond that, it is also about the relationship between philosophy and the social sciences. -/- The subject of this encyclopedia is purposefully multi- and inter-disciplinary. Knowledge boundaries are both delineated and crossed over. The goal is to convey a clear sense of how philosophy looks at the social sciences and to mark (...) out a detailed picture of how the two are interrelated: interwoven at certain times but also differentiated and contrasted at others. The Entries cover topics of central significance but also those that are both controversial and on the cutting-edge, underlining the unique mark of this Encyclopedia: the interrelationship between philosophy and the social sciences, especially as it is found in fresh ideas and unprecedented hybrid disciplinary areas. -/- The Encyclopedia serves a further dual purpose: it contributes to the renewal of the philosophy of the social sciences and helps to promote novel modes of thinking about some of its classic problems. (shrink)

'Daring, learned and humane... A revelatory restoration of wonder' Stephen Greenblatt. We no longer think, like the ancient Chinese did, that the world was hatched from an egg, or, like the Maori, that it came from the tearing-apart of a love embrace. The Greeks told of a tempestuous Hera and a cunning Zeus, but we now use genes and natural selection to explain fear and desire, and physics to demystify the workings of the universe. Science is an astounding achievement, but (...) are we really any wiser than the ancients? Has science revealed the secrets of fate and immortality? Has it provided protection from jealousy or love? There are those who believe that science has replaced faith, but must it also be a death knell for mythology? Evolutions brings to life the latest scientific thinking on the birth of the universe and the solar system, the journey from a single cell all the way to our human minds. Reawakening our sense of wonder and terror at the world around us and within us, Oren Harman uses modern science to create new and original mythologies. Here are the Earth and the Moon presenting a cosmological view of motherhood, a panicking Mitochondrion introducing sex and death to the world, the loneliness of consciousness emerging from the memory of an octopus, and the birth of language in evolution summoning humankind's struggle with truth. Science may not solve our existential puzzles, but like the age-old legends, its magical discoveries can help us continue the never-ending search. (shrink)

There are two intriguing paradoxes in molecular biology-the inconsistent relationship between organismal complexity and (1) cellular DNA content and (2) the number of protein-coding genes-referred to as the C-value and G-value paradoxes, respectively. The C-value paradox may be largely explained by varying ploidy. The G-value paradox is more problematic, as the extent of protein coding sequence remains relatively static over a wide range of developmental complexity. We show by analysis of sequenced genomes that the relative amount of non-protein-coding sequence increases (...) consistently with complexity. We also show that the distribution of introns in complex organisms is non-random. Genes composed of large amounts of intronic sequence are significantly overrepresented amongst genes that are highly expressed in the nervous system, and amongst genes downregulated in embryonic stem cells and cancers. We suggest that the informational paradox in complex organisms may be explained by the expansion of cis-acting regulatory elements and genes specifying trans-acting non-protein-coding RNAs. (shrink)

The Ethics of Climate Change: An Introduction systematically and comprehensively examines the ethical issues surrounding arguably the greatest threat now facing humanity. Williston addresses important questions such as: Has humanity entered the Anthropocene? Is climate change primarily an ethical issue? Does climate change represent a moral wrong? What are the impacts of climate change? What are the main causes of political inaction? What is the argument for climate change denial? What are intragenerational justice and intergenerational justice? To what extent is (...) climate change an economic problem? Is geoengineering an ethically appropriate response to climate change? Featuring case studies throughout, this textbook provides a philosophical introduction to an immensely topical issue studied by students within the fields of applied ethics, global justice, sustainability, geography, and politics. (shrink)

In everyday life, we constantly encounter and deal with useful things without pausing to inquire about the sources of their intelligibility. In Div. I of Being and Time, Heidegger undertakes just such an inquiry. According to a common reading of Heidegger's analysis, the intelligibility of our everyday encounters and dealings with useful things is ultimately constituted by practical self-understandings. In this paper, I argue that while such practical self-understandings may be sufficient to constitute the intelligibility of the tools and equipment (...) specific to many practices, these “tools of the trade” are only a small portion of the things we encounter, use, and deal with on a daily basis. Practical self-understandings cannot similarly account for the intelligibility of the more mundane things—like toothbrushes and sidewalks—used in everyday life. I consider whether an anonymous self-understanding as “one,” “anyone,” or “no one in particular” —das Man—might play this intelligibility-constituting role. In examining this possibility, another type of self-understanding comes to light: cultural identities. I show that the cultural identities into which we are “thrown,” rather than practical identities or das Man, constitute the intelligibility of the abundance of mundane things that fill our everyday lives. Finally, I spell out how this finding bears on our understanding of Heidegger's notion of authenticity. (shrink)

While contemplative practices have emerged from wisdom-traditions, the rhetoric surrounding their justification in contemporary public educational settings has been substantially undergirded by the scientific evidence-based approach. This article finds the practice and construct of ‘attention’ to be the bridge between this peculiar encounter of science and wisdom traditions, and a vantage point from which we can re-examine the scope and practice of ‘education’. The article develops an educational typology based on ‘attention’ as a curricular deliberation point. Every pedagogical act rides (...) over a meta-pedagogical injunction of where to attend to find that which society deems worthwhile. The deep curricular teachings thus begin in the question where knowledge of most worth exists and precede content. It is at this hidden level in which our spatial-temporal disposition towards life-meaning can be shaped. Following this typology, the article will suggest that beyond what may be critiqued as instrumental mindfulness-based curricular ‘interventions’ that cater to an economic educational narrative, lurks the trajectory of a contemplative educational turn that may be outwitting over-instrumentalisation through wisdom-traditions. (shrink)

Derek Parfit’s early work on the metaphysics of persons has had a vast influence on Western philosophical debates about the nature of personal identity and moral theory. Within the study of Buddhism, it also has sparked a continuous comparative discourse, which seeks to explicate Buddhist philosophical principles in light of Parfit’s conceptual framework. Examining important Parfitian-inspired studies of Buddhist philosophy, this article points out various ways in which a Parfitian lens shaped, often implicitly, contemporary understandings of the anātman doctrine and (...) its relation to Buddhist ethics. I discuss in particular three dominant elements appropriated by Parfitian-inspired scholarship: Parfit’s theoretical categories; philosophical problems raised by his reductionist theory of persons; and Parfit’s argumentative style. I argue that the three elements used in this scholarship constitute different facets of one methodological approach to cross-cultural philosophy, which relies on Western terminology and conceptual schemes to establish a conversation with non-Western philosophy. I suggest that while this methodology is fruitful in many ways, philosophy as a cosmopolitan space may benefit significantly from approaching Buddhist philosophy using its own categories and terminology. (shrink)

People reject ‘paradoxical’ inferences, such as: Luisa didn't play music; therefore, if Luisa played soccer, then she didn't play music. For some theorists, they are invalid for everyday conditionals, but valid in logic. The theory of mental models implies that they are valid, but unacceptable because the conclusion refers to a possibility inconsistent with the premise. Hence, individuals should accept them if the conclusions refer only to possibilities consistent with the premises: Luisa didn't play soccer; therefore, if Luisa played a (...) game then she didn't play soccer. Two experiments corroborated this prediction for three sorts of ‘paradox’, including a disjunctive paradox. (shrink)

Pessimism is, roughly, the view that life is not worth living. In chapter 46 of the second volume of The World as Will and Representation, Arthur Schopenhauer provides an oft-neglected argument for this view. The argument is that a life is worth living only if it does not contain any uncompensated evils; but since all our lives happen to contain such evils, none of them are worth living. The now standard interpretation of this argument (endorsed by Kuno Fischer and Christopher (...) Janaway) proceeds from the claim that the value—or rather valuelessness—of life’s goods makes compensation impossible. But this interpretation is neither philosophically attractive nor faithful to the text. In this paper, I develop and defend an alternative interpretation (suggested by Wilhelm Windelband and Mark Migotti) according to which it is instead the actual temporal arrangement of life’s goods and evils that makes compensation impossible. (shrink)

Fichte claims in Section 5 of the Grundlage der gesamten Wissenschaftslehre (GWL) that the absolute I contains a difference between two directions. In this paper, I argue that this specific claim complements, rather than contradicts, his general position in Section 1, according to which the absolute I is a simple identity or a point. I first show that we can identify a version of what I call Fichte’s Two-Directions Theory in texts written both before and after the GWL. I term (...) this version his Two-Series Theory. Drawing on this reading, I demonstrate, in contrast to previous research, that Fichte consistently formulates the absolute I in a twofold manner: as a pure act that precedes any difference and as a proposition that contains a relation. I further argue that Fichte’s treatment of the absolute I as a simple unity and as a unity of two directions maps onto two stages within his philosophical investigation. On my account, Fichte seeks to comprehend the absolute I by considering the I’s activity both as it is in itself and as it presents itself to thought. (shrink)

When encoding a real-life, continuous stimulus, the same neural circuits support processing and integration of prior as well as new incoming information. This ongoing interplay is modulated by attention, which is evident in the prefrontal cortex sections of the task positive network (TPN), and in the posterior cingulate cortex (PCC), a hub of the default mode network (DMN). Yet the exact nature of such modulation is still unclear. To investigate this issue, we utilized an fMRI task that employed movies as (...) the encoded stimuli and manipulated attentional load via an easy or hard secondary task that was performed simultaneously with encoding. Results showed increased intersubject correlation (inter-SC) levels when encoding movies in a condition of high, as compared to low attentional load. This was evident in bilateral ventrolateral and dorsomedial prefrontal cortices and the dorsal PCC (dPCC). These regions became more attuned to the combination of the movie and the secondary task as the attentional demand of the task increased. Activation analyses revealed that at higher load the frontal TPN regions were more activated, whereas the dPCC was more deactivated. Attentional load also influenced connectivity within and between the networks. At high load the dPCC was anti-correlated to the frontal regions, which were more functionally coherent amongst themselves. Finally and critically, greater inter-SC in the dPCC at high load during encoding predicted lower memory strength when that information was retrieved. This association between inter-SC levels and memory strength suggest that as attentional demands increased, the dPCC was more attuned to the secondary task at the expense of the encoded stimulus, thus weakening memory for the encoded stimulus. Together, our findings show that attentional load modulated the function of core TPN and DMN regions. Furthermore, the observed correlation between memory strength and the modulation of the dPCC points to this region as a key area involved in the manipulation of attentional load on memory function. (shrink)

People experience various negative emotions in their everyday lives. They feel anger toward aggressive drivers, shame for making a mistake at work, and guilt for hurting another person. When these...

Philosophy’s essence depicted by Socrates lies in its role as pedagogy for living, yet its traditional treatment of ‘body’ as a hindrance to ‘knowledge’ in fact severs it from life, transforming it into ‘an escape from life’.The philosophy/life dichotomy is thus an inherent flaw preventing philosophy as traditionally taught and engaged in, from fulfilling its original goal. Recent rejections of the Cartesian nature of Western curriculum, such as O’Loughlin’s ‘Embodiment and Education: Exploring creatural existence’, constitute an important theoretical paradigm shift, (...) yet still fail to translate to substantial pedagogies which explore the ‘body’ and its relation to ‘mind’ directly. This article suggests a reorientation of philosophy teaching from its present disembodied pedagogy, towards an embodied-lived-philosophicalpractice. By the description and exemplification of modern postural yoga I will depict the twofold role of the ‘body’ in philosophy teaching: 1) The ‘body’ as pedagogical vehicle serving the emergence of philosophical discourse, and 2) The body as yielding livingness to mean embodied-lived-philosophy as opposed to disembodied-lofty-philosophical escape from life. It will thus be suggested that yoga be incorporated as an integral part of philosophy teaching reclaiming its educational ethos. (shrink)

It is a common view in modern scholarship on Buddhist ethics, that attachment to the self constitutes a hindrance to ethics, whereas rejecting this type of attachment is a necessary condition for acting morally. The present article argues that in Vasubandhu's theory of agency, as formulated in the Abhidharmakośabhāṣya (Treasury of Metaphysics with Self-Commentary), a cognitive and psychological identification with a conventional, persisting self is a requisite for exercising moral agency. As such, this identification is essential for embracing the ethics (...) of Buddhism and its way of life. The article delineates the method that Vasubandhu employs to account for the notion of a selfless moral agent, with particular emphasis on his strategies for dealing with one central aspect of agency, self-interested concern for the future. (shrink)

Uchiyama et al. emphasize that culture evolves directionally and differentially as a function of selective pressures in different populations. Extending these principles to the level of families, lineages, and individuals exposes additional challenges to estimating heritability. Cultural traits expressed differentially as a function of the genetics whose influence they mask or unmask render inseparable the influences of culture and genetics.

We introduce a set of biologically and computationally motivated design choices for modeling the learning of language, or of other types of sequential, hierarchically structured experience and behavior, and describe an implemented system that conforms to these choices and is capable of unsupervised learning from raw natural-language corpora. Given a stream of linguistic input, our model incrementally learns a grammar that captures its statistical patterns, which can then be used to parse or generate new data. The grammar constructed in this (...) manner takes the form of a directed weighted graph, whose nodes are recursively (hierarchically) defined patterns over the elements of the input stream. We evaluated the model in seventeen experiments, grouped into five studies, which examined, respectively, (a) the generative ability of grammar learned from a corpus of natural language, (b) the characteristics of the learned representation, (c) sequence segmentation and chunking, (d) artificial grammar learning, and (e) certain types of structure dependence. The model's performance largely vindicates our design choices, suggesting that progress in modeling language acquisition can be made on a broad front—ranging from issues of generativity to the replication of human experimental findings—by bringing biological and computational considerations, as well as lessons from prior efforts, to bear on the modeling approach. (shrink)

Is Buddhism’s attitude towards accepted forms of knowledge sceptical? Are Pyrrhonian scepticism and classical Buddhist scholasticism related in their respective applications and expressions of doubt? In what way and to what degree is Critical Buddhism an offshoot of modern scepticism? Questions such as these as well as related issues are explored in the present collection, which brings together examinations of systematic doubt in the traditions of Buddhism from a variety of perspectives. What results from the perceptive observations and profound analytical (...) insights of the seven essays is a rich and multi-faceted picture of two families of philosophical systems—scepticism and Buddhism—that seem both akin and at odds, both related and distant at the same time. (shrink)

The Abhidharmakośabhāṣya (Treasury of Metaphysics with Self-Commentary) is a pivotal treatise on early Buddhist thought composed around the fourth or fifth century by the Indian Buddhist philosopher Vasubandhu. This work elucidates the Buddha’s teachings as synthesized and interpreted by the early Buddhist Sarvāstivāda school (“the theory that all [factors] exist”), while recording the major doctrinal polemics that developed around them, primarily those points of contention with the Sautrāntika system of thought (“followers of the scriptures”). Employing the methodology and terminology of (...) the Buddhist Abhidharma system, the Abhidharmakośabhāṣya offers a detailed analysis of fundamental doctrines, such as early Buddhist theories of mind, cosmology, the workings of karman, meditative states and practices, and the metaphysics of the self. One of its unique features is the way it presents the opinions of a variety of Buddhist and Brahminical schools that were active in classical India in Vasubandhu’s time. The work contains nine chapters (the last of which is considered to have been appended to the first eight), which proceed from a description of the unawakened world via the path and practices that are conducive to awakening and ultimately to the final spiritual attainments which constitute the state of awakening. In its analysis of the unawakened situation, it thus covers the elements which make up the material and mental world of sentient beings, the wholesome and unwholesome mental states that arise in their minds, the structure of the cosmos, the metaphysics of action (karman) and the way it comes into being, and the nature of dispositional attitudes and dormant mental afflictions. In its treatment of the path and practices that lead to awakening, the treatise outlines the Sarvāstivāda understanding of the methods of removing defilements through the realization of the four noble truths and the stages of spiritual cultivation. With respect to the awakened state, the Abhidharmakośabhāṣya gives a detailed description of the different types of knowledge and meditational states attained by practitioners who reach the highest stages of the path. (shrink)

Optimism and pessimism are two diametrically opposed views about the value of existence. Optimists maintain that existence is better than non-existence, while pessimists hold that it is worse. Arthur Schopenhauer put forward a variety of arguments against optimism and for pessimism. I will offer a synoptic reading of these arguments, which aims to show that while Schopenhauer’s case against optimism primarily focuses on the value or disvalue of life’s contents, his case for pessimism focuses on the ways in which life (...) as a whole is structurally defective. (shrink)

Approaches to Meaning in Music presents a survey of the problems and issues inherent in pursuing meaning and signification in music, and attempts to rectify the conundrums that have plagued philosophers, artists, and theorists since the time of Pythagoras. This collection brings together essays that reflect a variety of diverse perspectives on approaches to musical meaning. Established music theorists and musicologists cover topics including musical aspect and temporality, collage, borrowing and association, musical symbols and creative mythopoesis, the articulation of silence, (...) the mutual interaction of cultural and music-artistic phenomena, and the analysis of gesture. Contributors are Byron Almén, J. Peter Burkholder, Nicholas Cook, Robert S. Hatten, Patrick McCreless, Jann Pasler, and Edward Pearsall. (shrink)