Considered by many to be Abraham Robinson's magnum opus, this book offers an explanation of the development and applications of non-standard analysis by the mathematician who founded the subject. Non-standard analysis grew out of Robinson's attempt to resolve the contradictions posed by infinitesimals within calculus. He introduced this new subject in a seminar at Princeton in 1960, and it remains as controversial today as it was then. This paperback reprint of the 1974 revised edition is indispensable reading for anyone interested (...) in non-standard analysis. It treats in rich detail many areas of application, including topology, functions of a real variable, functions of a complex variable, and normed linear spaces, together with problems of boundary layer flow of viscous fluids and rederivations of Saint-Venant's hypothesis concerning the distribution of stresses in an elastic body. (shrink)

A monumental work on the flow of time, from the universe's creation to "Now," by the best-selling author of Physics for Future Presidents. "Now" is a simple concept--you're reading this sentence now. Yet a real definition of "now" has eluded even the great Einstein. We know that time stretches and is affected by gravity and velocity. Yet, as eminent physicist Richard A. Muller points out, it is only today that we have all the physics at hand--relativity, entropy, entanglement, antimatter, and (...) the Big Bang--to explain the flow of time. With these building blocks in place, Muller reaches a startling conclusion: our expanding universe is continuously creating not only new space but also new time. The front edge of this new time is what we call "now," and this moment is truly unique--it is the only moment in which we can exercise our free will. Muller's thought-provoking vision is a powerful counter to established theories in science and philosophy, and his arguments will spark major debate about the most fundamental assumptions of our universe. (shrink)

Band I der zweibändigen Nietzsche-Interpretationen enthält sowohl bisher unveröffentlichte wie auch ergänzte und stark erweiterte Abhandlungen zu dieser zentralen Thematik in Nietzsches Philosophie. In ihnen werden die wichtigsten Schritte der vom Verfasser vertretenen und viel diskutierten Interpretation des "Willens zur Macht" sichtbar. Die Prozesse "der" Willen zur Macht konstituieren den "absoluten Fluß" des Werdens; im Ja-sagen zu dessen ewiger Wiederkunft vollendet sich auch Nietzsches "Philosophie der Macht". Die Deutung des Werdens als "Wille zur Macht" ist entscheidend von der Nachlaß-Kompilation der (...) Schwester Nietzsches beeinflußt worden. Der letzte Beitrag des Bandes geht der Geschichte dieser Wirkung und den mit ihr verbundenen Mißverständnissen nach. (shrink)

Selbst wenn die traditionellen Beweise der immateriellen Seele (von Platon bis Descartes) zu wünschen übrig lassen, muss uns das nicht davon abhalten, sie mit den Mitteln der modernen analytischen Philosophie neu zu fassen und wasserdicht zu machen. Ich werde (ohne eigene Diskussion der bereits vorliegenden Beweise) eine neue Version vorschlagen, die von Swinburne angeregt wurde, sich an wesentlichen Stellen von seinem Ansatz unterscheidet und auf zwei verblüffend schwachen Prämissen beruht: Einerseits auf der konsistenten Vorstellbarkeit von Gedankenspielen, in die irgend eine (...) beliebige Wahrheit über meine augenblickliche Situation integriert ist und denen zufolge ich meinen Tod seelisch, aber ohne Körper überlebe; diese Prämisse ergibt sich der virtuosen Macht unseres Möglichkeitssinns. Andererseits beruht der Beweis auf einer Voraussetzung, die sich (ohne exegetische Garantie) als Echo aristotelischer Substanz-Konzeptionen verstehen, aber ohne großen ontologischen Überbau begründen lässt – dem zufolge folgt aus der materialistischen Analyse meiner augenblicklichen Situation, dass diese Analyse während meiner gesamten Existenz gilt (einmal Körper, immer Körper). Die Logik des Beweises ist bodenständig und setzt keine strittigen modallogischen Prinzipien voraus. Und die Konklusion des Beweises besagt, dass ich jetzt eine immaterielle Seele habe, aber nichts über deren Unsterblichkeit. (shrink)

Arguments against inflicting violence on people to defend animal rights have relied on the view that inflicting violence is always wrong. But these arguments end up prohibiting too much, as defensive violence should be permissible in certain extreme cases. We argue that considerations about the counterproductiveness of defensive violence are better at distinguishing permissible and impermissible instances of animal rights violence than a blanket rejection of violence. We respond to the objection that assuming violence to be counterproductive is ad hoc, (...) discussing real-world and fictional examples of animal rights violence. We argue that defensive violence on behalf of animals should almost always be assumed to be counterproductive because it threatens to trigger self-reinforcing reactions on the part of the socio-technical regimes that violate animal rights in the first place. (shrink)

Dieses Buch ist ein Klassiker der Politikwissenschaft und bietet eine Einführung in die Prinzipien der Staatskunst. Adam Heinrich Müller erläutert die verschiedenen Aspekte der Politik, einschließlich der Macht, der Souveränität und der Verfassung. Eine genaue Analyse von Praxisbeispielen macht das Buch besonders wertvoll für Politiker, Wissenschaftler, Studenten und alle, die sich für Politik interessieren. This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is (...) in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

This book discusses undercover reporting and deception in journalism, addressing the ethical issues encountered by professionals when deception is involved and providing an explanation of how high-profile cases have developed. Carson and Muller begin by examining how philosophical theories which form the basis of contemporary ethical codes for journalists, bear upon undercover reporting and questions of deception in the digital age. Drawing upon case studies such as Al Jazeera's undercover operation against the National Rifle Association in the US and the (...) One Nation political party in Australia, and Britain's Channel 4 infiltration of Cambridge Analytica, this book goes on to define and discuss the ethical concepts behind deception and betrayal and lays out an original ethical framework for undercover journalists facing related challenges in their work. Undercover Reporting, Deception and Betrayal in Journalism is an important research text for students and academics in journalism and media studies. (shrink)

Les six figurines désormais connues du type de l’« Aphrodite au livre », recueillies dans des tombes et des sanctuaires, se classent en une série coroplathique de trois générations, géographiquement largement diffusée par surmoulages locaux ; il faut en écarter quelques objets anciennement rapprochés de façon erronée. Il s’agit bien d’une création attique, mais sa datation, que l’on avait fini par situer dans le deuxième quart du ive siècle, doit être remontée, sur critères archéologiques et stylistiques, au premier classicisme, dans (...) le dernier quart du ve siècle. L’un ou l’autre des composants de son iconographie unique et complexe s’oppose à son identification avec chacune des Aphrodites proposées jusqu’à maintenant ou même avec la poétesse Sappho. En revanche, correctement déchiffrés, tous les symboles de cette image de jeune femme – son geste du dévoilement, l’Éros qui l’accompagne, l’arbre à côté d’elle, le rocher qui lui sert de siège, le diptyque enfin qu’elle tient, métaphore du sexe féminin – font sens ensemble pour composer une représentation générique de nymphè, de jeune épouse et mère en puissance. Cette lecture s’accommode d’un usage votif aussi bien que funéraire. Bien de son époque mais trop savante, cette iconographie n’a manifestement guère connu de succès. (shrink)

According to a well-known view in the philosophy of mind, intentional attitudes by their very nature satisfy requirements of rationality (e.g. Davidson 1980; Dennett 1987; Millar 2004). This view (which I shall call Constitutivism) features prominently as the ‘principle of minimal rationality’ in de Sousa’s monograph The Rationality of Emotion (1987). By explicating this principle in terms of the notion of the formal object of an attitude, de Sousa articulates an interesting and original version of Constitutivism, which differs in important (...) respects from other extant versions. In this paper, I explore this version of Constitutivism against the background of recent developments in the theory of rationality and make explicit its ramifications for the long-standing dispute over whether the mind is essentially normative. My focus will be on how to conceive of the form of the rationality requirements that attitudes as such must satisfy according to this principle. I argue that, although de Sousa seems officially to endorse a structuralist conception of rationality, according to which these requirements are requirements of coherence, his considerations on formal objects suggest that they are more aptly conceived in terms of a reasons-responsive conception of rationality. I further argue that which of these two readings we choose makes a significant difference to the prospect of vindicating the essential normativity of mind by invoking the principle of minimal rationality. (shrink)

It is sometimes alleged that the study of emotion and the study of value are currently pursued as relatively autonomous disciplines. As Kevin Mulligan notes, “the philosophy and psychology of emotions pays little attention to the philosophy of value and the latter pays only a little more attention to the former.” (2010b, 475). Arguably, the last decade has seen more of a rapprochement between these two domains than used to be the norm (cf. e.g. Roeser & Todd 2014). But there (...) still seems to be considerable potential for exchange and dialogue if the situation is compared with their intimate relationship in central strands of early realist phenomenology. The philosopher perhaps most representative of this ecumenical approach is Husserl’s early student Dietrich von Hildebrand (1889-1977). From the very early stages of his philosophical career, Hildebrand has developed one of the most original, comprehensive and nuanced accounts of emotions at whose core is a detailed examination of their connection to value. While his central concern with the ethical significance of our affective life is in many ways continuous with Scheler’s work and draws crucially on Reinach’s philosophy of mind, Hildebrand’s own reflections considerably expand on and substantially modify the picture of the ontology and normative role of emotions defended by these authors. In this article, I reconstruct Hildebrand’s view of emotions with a particular focus on those aspects which represent his most distinctive contribution to this subject. (shrink)

Bd. 1. Yoga für Anfänger.-- Bd. 8. Yoga als Lebenskraft und Lebenshilfe.

This paper presents the main topics, arguments, and positions in the philosophy of AI at present (excluding ethics). Apart from the basic concepts of intelligence and computation, the main topics of ar-tificial cognition are perception, action, meaning, rational choice, free will, consciousness, and normativity. Through a better understanding of these topics, the philosophy of AI contributes to our understand-ing of the nature, prospects, and value of AI. Furthermore, these topics can be understood more deeply through the discussion of AI; so (...) we suggest that “AI Philosophy” provides a new method for philosophy. (shrink)

By pushing Descartes to more clearly explain the union of body and soul beyond the functioning of a ‘strong’ passion, namely sadness, Elisabeth wants Descartes to review his idea of the passions, and his understanding of the ‘theory of the four humors’. This chapter aims at showing that Descartes turns away from Galen’s theory of the humors, which he globally adopts in the 1633 Treatise of Man. With the shift in his conceptualization of the humors between this Treatise and the (...) Treatise of the Passions (1649), Descartes analyzed more specifically the inner feelings, consciousness, and the passions, by considering that a man is not simply a body, but a psychophysical being, with a body and a soul. (shrink)

An important appeal of strategy-proofness is the robustness that it implies. Under a strategy-proof voting rule, every individual has an optimal strategy independently of the behavior of all other voters, namely truth-telling. In particular, optimal play is robust with respect to the beliefs voters may have about the type and the behavior of the other voters. Following Blin and Satterthwaite (Economet J Economet Soc 45(4):881–888, 1977), we call this logically weaker property “belief-independence.” In this paper, we give a number of (...) examples of voting rules that are belief-independent but not strategy-proof. However, we also show that belief-independence implies strategy-proofness under a few natural additional conditions. The notion of belief-independence naturally leads to a the strengthening of strategy-proofness to “robust” strategy-proofness which requires that no voter whose true preference may come from a restricted domain can benefit by submitting any unrestricted preference ordering given any unrestricted preference profile for all other voters. There are examples of strategy-proof voting rules (on a restricted domain) that are not robustly strategy-proof, but under natural additional conditions the two properties are shown to be equivalent. (shrink)

Noam Chomsky is responsible for creating the field of research on grammatical theory in its present form, and he has also been material in providing frameworks for syntactic analysis, from early transformational grammar to current implementations of the minimalist program. Against the background of these syntactic frameworks, a huge number of constraints on grammatical dependencies have been proposed over the years. Constraints initially suggested by Chomsky have a more troubled history, in the sense that they have variously been claimed to (...) be empirically falsified, considered conceptually flawed, or simply consigned to oblivion. This chapter aims to argue that some of the constraints arguably belonging to this latter group can, upon closer scrutiny, in fact be shown to be at the heart of current syntactic theory, and qualify as “good”, whereas this does not necessarily hold for constraints in the former group. (shrink)

Employing a perspectival technique inspired by Nietzsche himself, Bertram constructs a densely layered portrait of the thinker that shows him riven by deep and ultimately irresolvable cultural, historical, and psychological conflicts.

Richard Rorty (1931 - 2007) ist einer der wichtigsten amerikanischen Philosophen der Gegenwart, der die analytische Philosophie sowohl geprägt als auch maßgeblich zu ihrer Kritik beigetragen und damit die Wiederentdeckung des Pragmatismus vorangetrieben hat. In diesem Handbuch werden alle wichtigen Aspekte seines Lebens und seiner philosophischen Arbeit dargestellt und einer wissenschaftlichen Diskussion unterzogen.

There is, in some quarters, concern about high–level machine intelligence and superintelligent AI coming up in a few decades, bringing with it significant risks for humanity. In other quarters, these issues are ignored or considered science fiction. We wanted to clarify what the distribution of opinions actually is, what probability the best experts currently assign to high–level machine intelligence coming up within a particular time–frame, which risks they see with that development, and how fast they see these developing. We thus (...) designed a brief questionnaire and distributed it to four groups of experts in 2012/2013. The median estimate of respondents was for a one in two chance that high-level machine intelligence will be developed around 2040-2050, rising to a nine in ten chance by 2075. Experts expect that systems will move on to superintelligence in less than 30 years thereafter. They estimate the chance is about one in three that this development turns out to be ‘bad’ or ‘extremely bad’ for humanity. (shrink)

Die Skeptikerin fragt, wie wir ausschließen können, dass all unsere Erlebnisse auf einem umfassenden Traum beruhen. Träfe ihre Befürchtung zu, dann wären alle unsere Meinungen über die äußere Welt falsch, und da wir das nicht ausschließen können, haben wir (so folgert sie) keinerlei Wissen über die Welt. Um dem zu begegnen, könnte man der Skeptikerin vorwerfen, dass sie unsere gemeinsame Sprache missbraucht. Welche Wörter missbraucht sie? Welche Wörter gebraucht sie so anders, dass wir uns um ihre Überlegung nicht scheren müssen? (...) Ich spiele das sprachkritische Manöver gegen die Skeptikerin zunächst anhand des Wissensbegriffs durch (und komme zu dem Ergebnis, dass wir nicht klar genug sagen können, worin die unstrittige Bedeutung des Wortes "Wissen" besteht). Dann versuche ich es mit weniger tiefsinnigen Wörtern wie "Tiger". Wer stets träumt, gebraucht solche Wörter anders als wir, so die Überlegung. Dieser Gedanke funktioniert nur, wenn wir die Existenz von Außenwelt-Dingen voraussetzen dürfen; und diese Voraussetzung bestreitet die Skeptikerin. Daher spiele ich das sprachkritische Manöver zuguterletzt anhand des Traumbegriffs durch. Jemand kann das Wort "Traum" überhaupt nur dann gelernt haben, wenn er manchmal, aber nicht immer geträumt hat. Ergebnis: Entweder ich verstehe das Wort "Traum". Dann träume ich nicht seit jeher. Oder ich verstehe das Wort nicht. Dann brauche ich mich vom Traum-Argument auch nicht an meinen Wissens-Ansprüchen irre machen zu lassen. (shrink)

The article presents the sexuality education work of pro familia. Against the background of human rights, sexuality education is always to a high degree ethical-philosophical education. It is discussed with which methods and which attitude ethical questions are dealt with in sexuality education (youth) groups and how students, teachers and professionals can be sensitized for a boundary-preserving, self-determined handling of sexuality.

Aristotle tells us that in order to develop virtue, one needs to come to love and hate the right sorts of things. However, his description of the virtuous person clearly privileges love to hate. It is love rather than hate that is the main driving force of a good life. It is because of her love of knowledge, truth and beauty that the virtuous person organizes her life in a certain way and pursues these rather than other things (such as (...) pleasure). When hate comes into the picture, it is merely an unavoidable consequence of loving those noble and beautiful things. The virtuous person hates things that are contrary to her values, but does not concentrate on them, much less constructs her life in the pursuit of their destruction. But why privilege love over hate in this way? Why could not a good (happy) and virtuous life be a life driven primarily by hate (in particular, one aimed at eradicating what one (correctly) considers shameful and evil)? Without appealing to any consequences or harmful effects that hate might have on other People, the paper gives two answers to this question. First, allowing hate (rather than love) to dominate one’s life would undermine the right relationship between the two parts of the soul (the rational and the non-rational one) that Aristotle recognizes. Virtue involves establishing the right kind of internal ordering of one’s soul and this cannot be done if one’s soul is dominated by hate. Second, hate has negative cognitive effects insofar as it renders one insensitive to the beauty of human nature and behavior and actively precludes one from acquiring knowledge and understanding. Accordingly, if a good life is a life that involves virtue and knowledge, a life fueled by hate cannot but fall short of that ideal. (shrink)

Der Band gibt erstmals einen umfassenden Überblick über den lyrischen Nachlass des jungen Nietzsche aus den 1850er und -60er Jahren. Zusätzlich präsentiert Armin Thomas Müller eine Beispiel-Edition und historisch kontextualisierende Analyse des Manuskripthefts Mp I 22 von 1858. Somit trägt der Band grundlegend zur literatur-, philosophie- wie kulturgeschichtlichen Auseinandersetzung mit Nietzsche bei. Armin Thomas Müllers Arbeit nimmt den bislang in der literaturwissenschaftlichen wie auch philosophischen Auseinandersetzung mit Friedrich Nietzsche vernachlässigten lyrischen Nachlass aus der Zeit zwischen 1850 und 1869 in den (...) Blick. Anschließend an eine grundlegende Einführung in das Thema wird Nietzsches Jugendlyrik überblicksartig vorgestellt mit Schwerpunkten zur Editions- und Forschungsgeschichte, zu literaturgeschichtlichen Kontexten sowie zu den autoreflexiven Aufzeichnungen des jungen Nietzsche, die das Thema (lyrischer) Dichtung umkreisen. Die vorliegende Publikation enthält zudem eines heutigen materialorientierten Standards entsprechende Faksimile-Edition mit diplomatischer Transkription des Manuskripthefts Mp I 22 von 1858. Das kulturgeschichtliche Erkenntnispotenzial in Nietzsches Jugendgedichten wird abschließend in einer textgenetischen und historisch kontextualisierenden Analyse der edierten lyrischen Texte aus Mp I 22 deutlich. Auf dieser Grundlagenforschung werden weiterführende Auseinandersetzungen mit Nietzsche aufbauen können. (shrink)

L'homme ne serait donc qu'une machine! Non seulement son corps ne serait qu'une mécanique biologique, mais son esprit lui-même ne serait qu'un phénomène d'ordre matériel... Reléguée au rang de chimère idéologique toute hypothèse d'une conscience immatérielle invitant à des considérations religieuses ou métaphysique (survie de l'âme, libre-arbitre...)! Cette thèse courageuse et avant-gardiste, émise en 1748 par La Mettrie, médecin et philosophe français, avait a priori tout pour séduire les penseurs des Lumières, alors en pleine contestation du magistère spirituel et moral (...) de l'Eglise et relais philosophiques de la révolution empirique et rationnelle du newtonisme. Ce fut pourtant le rejet, la condamnation et l'ostracisme général, de Voltaire aux Encyclopédistes ; et l'auteur dut s'exiler! Pourquoi une telle attitude? De quoi les Lumières ont-elles eu peur? En quoi la thèse de La Mettrie contrevenaient-elles à un non-dit intime de leurs discours? En rejetant le Dieu judéo-chrétien omniprésent dans le monde d'antan et législateur de la vie des hommes, les Lumières n'avaient-elles pas, en réalité, effectué un transfert de sacralité et de transcendance vers autre chose? Vers l'Esprit humain, la Raison cartésienne - restant ainsi prisonniers du paradigme idéaliste de la métaphysique platonicienne?... Marc Muller se propose, au travers d'une relecture de l'oeuvre de La Mettrie et plus particulièrement de L'Homme-Machine, de rechercher la clef de ce rejet apparemment paradoxal de la part des penseurs des Lumières et de leurs héritiers. Car, bien au-delà de la question analytique de la matérialité de l'esprit (res cogitans), La Mettrie nous invite à penser ce qui peut fonder l'être humain en tant que simple "homme-machine" et défendre une morale sociale immanente qui ne reposerait pas sur des dogmes métaphysiques et idéalistes - remise en cause du magistère moral des " intellectuels " qui s'avéra insupportable aux Penseurs des Lumières... (shrink)

Excerpt from Eine Philosophie des Schönen in Natur und Kunst Qbort Gefühl hat eine hreifache $beheutnng: '. Uian her= fteht harnnter oft mißbräuchlicherweife hen 'zaftfinn, ron hem hier offenbar nicht hie Siehe ift, 2. Hie i8irfung her äußeren unh her inneren Ginhriicfe auf hie (c)e_cle alß Saft ober 11nlnft. Ibieö ift her eingig berechtigte Gebrauch heß %orteß. 3. Gefühl begeichnet auch oft verworrene Grfenntnié, eine 9lrt fl)2ittelhing 5wifchen Grfennen unh ßegehren, nicht flieht, nicht E)iacht, fonbern Dämmerung tmh biefem swiefchlächtigen qbortfinn (...) herhanfen wir hie äfthetifche Gefühlßtheorie. Sinn ift bei her RunftanaAbout the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

Three Lectures on the Vedanta Philosophy is an unchanged, high-quality reprint of the original edition of 1894. Hansebooks is editor of the literature on different topic areas such as research and science, travel and expeditions, cooking and nutrition, medicine, and other genres. As a publisher we focus on the preservation of historical literature. Many works of historical writers and scientists are available today as antiques only. Hansebooks newly publishes these books and contributes to the preservation of literature which has become (...) rare and historical knowledge for the future. (shrink)

Employing a perspectival technique inspired by Nietzsche himself, Bertram constructs a densely layered portrait of the thinker that shows him riven by deep and ultimately irresolvable cultural, historical, and psychological conflicts.