What is an object? How do we look at them? Why do they matter? This collection presents a lively, timely discussion of natural and artifactual objects, considering the relationship between them from a range of philosophical perspectives, including the philosophy of biology, the metaphysics of space and the philosophy of perception. Beginning from the starting point that natural objects are bona fide, endowed with some natural border between themselves and everything else, while artifactual objects depend on the observation of tacit (...) conventions and may include the ordinary objects of everyday life, this volume explores, contextualises and interrogates objects. Contributors discuss a variety of objects including physical, scientific and mental ones, as well as things that appear to question the limits of object-hood, including holes, Quinean 'posits' and language. The very first collection to address this growing topic within analytic philosophy, Natural and Artifactual Objects in Contemporary Metaphysics represents a highly original work, showcasing some of the most important and influential philosophers working in Europe today. (shrink)

Descartes is often regarded as the founder of modern philosophy, and is credited with placing at centre stage the question of what we know and how we know it. Descartes: Belief, Scepticism and Virtue seeks to reinsert his work and thought in its contemporary ethical and theological context. Richard Davies explores the much neglected notion of intellectual virtue as it applies to Descartes' inquiry as a whole. He examines the textual dynamics of Descartes' most famous writings in relation to background (...) debates about human endeavour from Plato down to Descartes' own contemporaries. Bringing these materials together in a novel format, Davies argues for a new approach to Descartes' ideas of scepticism and the sciences. The book also offers fresh interpretations of key passages of the Meditations. Descartes: Belief, Scepticism and Virtue offers an original reassessment of some of the most important bodies of work in Western Philosophy. (shrink)

There remains a concern in philosophy of education circles to assert that teaching is a social practice. Its initiation occurs in a conversation between Alasdair MacIntyre and Joe Dunne which inspired a Special Issue of the Journal of Philosophy of Education. This has been recently utilised in a further Special Issue by Chris Higgins. In this article I consider two points of conflict between MacIntyre and Dunne and seek to resolve both with a more nuanced understanding of the implications of (...) applying the concept ‘social practice’ to teaching. I critique both Dunne's and Higgins' focus on schools and school teaching. It is their focus on school teaching, rather than a broader account of teaching, that leads them astray. The result is that Dunne and Higgins have not shown that teaching is a social practice. School teaching is not a complex activity, but a complex set of different activities co-located in one place and engaged in by the same agents. In a final section I offer an account of ‘school teaching’ as a multi-practice activity which is consistent with MacIntyre's approach, and argue that schoolteachers have both an institutional and an educative role. (shrink)

This anthology translates eighteen papers by Italian philosopher and experimental psychologist Paolo Bozzi, bringing his distinctive and influential ideas to an English-speaking audience for the first time. The papers cover a range of methodological and experimental questions concerning the phenomenology of perception and their theoretical implications, with each one followed by commentary from leading international experts. In his laboratory work, Bozzi investigated visual and auditory perception, such as our responses to pendular motion and bodies in freefall, afterimages, transparency effects, and (...) grouping effects in dot lattices and among sounds. Reflecting on the results of his enquiries against the background of traditional approaches to experimentation in these fields, Bozzi took a unique realist stance that challenges accepted approaches to perception, arguing that experimental phenomenology is neither a science of the perceptual process nor a science of the appearances; it is a science of how things are. The writings collected here offer an important resource for psychologists of perception and philosophers, as well as for researchers in cognitive science. (shrink)

In light of recent developments in argumentation theory, we begin by considering the account that Aristotle gives of what he calls sophistical refutations and of the usefulness of being able to recognise various species of them. His diagnosis of one of his examples of the grouping that he labels epomenon is then compared with a very recent account of the matter, which, like Aristotle, calls on us to attribute a mistake or confusion to anyone who uses this kind of argument. (...) From examination of three other examples that Aristotle himself supplies of epomenon, it appears that there are cases of inferences of this kind that we need not, and perhaps cannot, avoid making. The suggestion is made that this is because the whole family of what Peirce calls abductions have important characteristics in common with epomenon. (shrink)

The volume collects essays by an international team of philosophers aimed at elucidating three fundamental and interconnected themes in ontology. In the first instance, there is the issue of the kind of thing that, in the primary sense, is or exists: must the primitive terms be particular or universal? Any reply will itself raise the question of how to treat discourse that appears to refer to things that cannot be met with in time and space: what difference is there between (...) saying that someone is not sad and saying that something does not exist? If we can speak meaningfully about fictions, what makes those statements true and how can the entities in question be identified? Assessment of the options that have been opened up in these fields since the work of Bertrand Russell and Alexius Meinong at the beginning of the twentieth century remains an important testing-ground for metaphysical principles and intuitions. (shrink)

Youth work is deemed to require a distinctive commitment to ethical behaviour from the adults involved. This is expressed in the requirements for the initial education of workers, in the subject benchmarks and national expectations for youth workers. A significant influence in this debate is Howard Sercombe. Sercombe seeks a substantive framework for youth work ethics. The project offers clear potential benefits alongside equally great dangers. His platform is an integration of two foundations: a particular definition of youth work and (...) a particular account of what it means to be ‘a profession’. I argue that both foundations are flawed, and potentially harmful to practice and policy. At the heart of Sercombe’s account, however, is a focus on youth work as based on a ‘covenantal relation of trust between youth workers and young people’. This insight, submerged and marginalised, does offer a substantive foundation for youth work ethics. (shrink)

The paper offers a survey of four key moments in which symbolisms for quantification were first introduced: §§11–2 of Frege’s Begriffsschrift ; Peirce’s ‘Algebra of Logic’ ; Peano’s ‘St...

_A penetrating and freewheeling evaluation of Kant's magnum opus._.

Thought experiments are characteristically armchair operations. The key thought experiment in Rawls’s A Theory of Justice, the “veil of ignorance”, calls on us to imagine having complete knowledge of the social sciences at the same time as lacking all knowledge about the positions we occupy in the society of which we are members. It is harder to imagine having – and using – knowledge we do not have than it is to imagine not having knowledge we do have. Even when (...) we think we can imagine not having knowledge of what is to our advantage, we may nevertheless be partial about our priorities in drawing consequences from the thought experiment. (shrink)

In Adelaster (2016), A. G. Conte proposes a distinction between de dicto and de re attributions of truth and falsity, which he illustrates mostly with documents of legal standing, but also with an artificial object (a false tooth). The present aim is to propose an analogous distinction between monadic (one-place) and polyadic uses of “true” and “false”, and to sketch some features of its logical functioning with closer attention to the monadic pole than is usual. One proposal is that, in (...) these uses, “true” and “false” do not function as opposites under negation. (shrink)

_Education, Ethics and Experience_ is a collection of original philosophical essays celebrating the work of one of the most influential philosophers of education of the last 40 years. Richard Pring’s substantial body of work has addressed topics ranging from curriculum integration to the comprehensive ideal, vocational education to faith schools, professional development to the privatisation of education, moral seriousness to the nature of educational research. The twelve essays collected here explore and build on Pring’s treatment of topics that are central (...) to the field of philosophy of education and high on the agenda of education policy-makers. The essays are by no means uncritical: some authors disagree sharply with Pring; others see his arguments as useful but incomplete, in need of addition or amendment. But all acknowledge their intellectual debt to him and recognise him as a giant on whose shoulders they stand. This book will be a welcome and lively read for educational academics, researchers and students of Educational Studies and Philosophy. (shrink)

The paper offers a survey of four key moments in which symbolisms for quantification were first introduced: §§11–2 of Frege’s Begriffsschrift (1879); Peirce’s ‘Algebra of Logic’ (1885); Peano’s ‘Studii di Logica matematica’ (1897); and *9 (‘replaced’ by *8 in the second edition) of Whitehead and Russell’s Principia Mathematica (1910). Despite their divergent aims, these authors present substantially equivalent visions of what their differing symbolisms express. In each case, some passage suggests that one (but not the only) way to render one (...) of the symbols into ordinary-language words (German, English and Italian) is to say that there is something or some thing(s) exist(s). Exactly how this comes out varies from language to language, but the point remains the same. As a result, in almost all recent logic manuals that introduce ‘∃’, some passage says that the symbol means ‘there is’ or ‘there exists’, and the tradition has grown up of labelling ‘∃’ ‘the existential quantifier’. Some considerations are offered for deprecating this reading of ‘∃’ and the label adopted for it, and for preferring to read it as ‘for some (at least one)’ and for speaking of the ‘particular quantifier’. (shrink)

As is well known, Descartes’ doctrine on the relations of mind and body involves at least the following two theses: the real distinction of mind and body is compatible with their substantial union; and the siting of the mind at the tip of the pineal gland is compatible with its presence throughout the body. Th is essay seeks to perform three main tasks. One is to suggest that, so far as Descartes is concerned, the doctrine that arises out of the (...) combination of and blocks off the problems that are alleged to arise for mind-body interaction. A second is to illustrate how, in a certain vision of Descartes’ thought, and are more closely connected to each other than is generally explicitly recognised. And a third is to illustrate how one grade of mixture of stuff-types that the ancient Stoics envisaged both provides a model for answering Descartes’ demands and has a reputable pedigree within the tradition to which he was heir. (shrink)

In IV, xvii, 19–22 of his Essay, Locke employs Latin labels for four kinds of argument, of which one (ad hominem) was already in circulation and one (ad judicium) has never had much currency. The present proposal seeks to locate and clarify what Locke was aiming to describe, and to contrast what he says with some subsequent uses that have been made of these labels as if they named fallacies. Though three of the four kinds of argument that Locke picks (...) out are often less than decisive, he casts no aspersion on the legitimacy of their use in debate. (shrink)

In this paper I explore the implications of the increasing social and sociable uses of new, mobile internet associated technologies for online learning. In particular I focus on tablet computers as at the vanguard of this shift. Drawing on discourses of technobiophilia and phatic communion, the propositions explored in this paper are that: that internet associated technologies have been shaped by and reflect the ways in which humans engage with objects and each other in the physical world, that of particular (...) significance for MIATs are frequent small scale social interactions between users, and that a more detailed consideration of these affordances would enhance online learning. I develop this account by considering the potential role of relationships for supporting the development of socially cohesive learning groups and the enhancement of online learning. In particular I focus on the need for partiality within a learning group and mechanisms for managing conflict. I conclude by offering two broad principles for a more sociable online learning experience. (shrink)

Taking account of two recent anthologies on virtue ethics, the paper locates the moral virtues relative to Aristotle's description of natural endowments, capacities, rational potentials, arts, character traits, and habits. The distinctions operative in this scheme are then brought to bear on the specific question of whether a burglar can be exhibiting the virtue of courage. The suggestion is made that it may not be because burglary is often unjust that it is not a proper exercise of the virtue, but (...) because the end and manner of its execution are disconnected from what is noble. (shrink)

In Documentalità, Maurizio Ferraris presents marriage as a paradigmatic instance of a social object whose essence is constituted by the generation of documents. This claim appears to hold good for some of the standard forms of matrimony recognised within the Roman Law tradition. The case is put for saying that, nevertheless, the appeal to documents puts the cart before the horse: the validity of a marriage depends, if anything, on the behaviour of the participants in it as much before as (...) after any supposed document-generating ceremony. (shrink)

The use of hydraulic fracturing to extract oil or gas from shales is a subject of controversy. There are many scientific questions about the risks associated with the technique, and much research remains to be done. ReFINE is a research consortium led by Newcastle University and Durham University in the UK, focusing on the environmental impacts of shale gas and oil exploitation using fracking methods. The project was established to answer questions raised by members of the public across Europe on (...) the risks of fracking. It aims to inform the debate surrounding fracking by undertaking scientific research, which will be peer-reviewed and openly accessible. This case study discusses the structure of ReFINE and the issues associated with using funding from oil and gas companies to support the research. (shrink)

A key debate about the nature and role of ecommerce centres around the question of whether it is merely an old activity in a new form, or a discontinuous process that rewrites the ideas and assumptions of the ‘old’ economy. The objective of this exploratory and qualitative study is to shed some light on this issue through the lens of business ethics. We will examine whether established ethical principles still apply to e‐commerce, or instead if the ‘rule book’ now needs (...) to be re‐written. (shrink)