Is time travel just a confusing plot device deployed by science fiction authors and Hollywood filmmakers to amaze and amuse? Or might empirical data prompt a scientific hypothesis of time travel? Structured on a fascinating dialogue involving  ...

In June 2002, the University of Minnesota hosted a conference to explore the implications of using genetic technologies and genealog.

It is reported that the moment anyone talked to Marx about morality, he would roar with laughter. Yet, plainly, he was fired by outrage and a burning desire for a better world. This paradox is the starting point for Marxism and Morality. Discussing the positions taken by Marx, Engels, and their descendants in relation to certain moral issues, Steven Lukes addresses the questions on which Marxist thinkers and actors have taken a number of characteristic stands as well as other (...) questions--personal relations and the moral virtues of the individual, for example--on which Marxism falls silent. A provocative exploration of the gray area where Marxism and morality meet, this book argues that Marxism makes a number of major moral claims and that its appeal has always been, in large part, a moral one. (shrink)

This study dealt with the interaction between two important trends in future Western societies, i.e. the greying of society and the technology-induced transformation of everyday life. It aimed at formulating a framework of policy recommendations with regard to the elderly and ICT in 2030. To meet this objective a three-phased methodology was developed, relying on methods of participatory technology assessment and technology foresighting. In the first phase of the project, a literature study, semi-structured expert discussions and focus groups with (future) (...) elderly provided the necessary information for the development of scenarios about the future. In the second phase, these scenarios were transformed into a theatre play, which was performed for elderly audiences. Group discussions with senior participants led to the formulation of the “desired” future with regard to the elderly and ICT. During the last phase of the project—a backcasting exercise—experts and stakeholders from different fields formulated policy recommendations, necessary to achieve this future. (shrink)

The harm thesis says that death may harm the individual who dies. The posthumous harm thesis says that posthumous events may harm those who die. Epicurus rejects both theses, claiming that there is no subject who is harmed, no clear harm which is received, and no clear time when any harm is received. Feldman rescues the harm thesis with solutions to Epicurus' three puzzles based on his own version of the deprivation account of harm. But many critics, among them Lamont, (...) Grey, Feit and Bradley, have rejected Feldman's solution to the timing puzzle, offering their own solutions in its place. I discuss these solutions to the timing puzzle, and defend the view that while we are alive we may incur harm for which death and posthumous events are responsible. (shrink)

Steven Nadler has argued that Spinoza can, should, and does allow for the possibility of suicide committed as a free and rational action. Given that the conatus is a striving for perfection, Nadler argues, there are cases in which reason guides a person to end her life based on the principle of preferring the lesser evil. If so, Spinoza’s disparaging statements about suicide are intended to apply only to some cases, whereas in others he would grant that suicide is (...) dictated by reason. Here, I object to Nadler’s interpretation by showing that it conflicts with Spinoza’s metaphysical psychology. Even given Nadler’s interpretation of the conatus doctrine, the possibility that reason could guide a person to commit suicide is incompatible with the conatus of the mind. Spinoza holds that the mind cannot contain an adequate idea ‘that excludes the existence of our body’. Yet, as I argue, in order for reason to guide a person voluntarily to end her life, she would need to have an adequate idea representing her death – an idea that excludes the existence of her body. For this reason, Spinoza's system rules out the possibility of rational suicide. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Think Least of Death: Spinoza on How to Live and How to Die by Steven NadlerJohn GreySteven Nadler. Think Least of Death: Spinoza on How to Live and How to Die. Princeton, NJ: Princeton University Press, 2020. Pp. x + 234. Hardback, $39.95.Think Least of Death is not just an interpretation of Spinoza, but a defense of his philosophy. Nadler develops Spinoza's arguments in ways that are (...) intended both to reflect Spinoza's views and to persuade us that the views in question are true. He uses success language throughout to describe Spinoza's ideas ("What Spinoza discovered, and what he wants us to know, is that..." [11]) and arguments ("Spinoza... has demonstrated, rigorously and a priori, that..." [188]). Nadler is not just a Spinoza scholar here; he also thinks that Spinoza basically got it right. It would be a mistake, then, to evaluate Think Least of Death solely on its interpretive merits as a reading of Spinoza's Ethics. It is more fruitful to look at the places where Nadler not only describes, but apparently endorses, Spinoza's views.Following Nadler, I will focus here on the practical philosophy. Briefly put, Spinoza takes the right way of living to consist in adherence to the dictates of reason, which prescribe "that everyone love himself, seek his own advantage... and 'absolutely, that everyone should strive to preserve his own being as far as he can'" (191). These general principles issue in more specific directives based on facts about human nature. For instance, since the nature of the human mind is such that it always benefits from further understanding, reason directs us to strive for further understanding. To the extent that a human being lives in accordance with such dictates of reason, they will feel joyful, be free, and act virtuously. Conversely, when they are driven by their passions rather than reason, they will often feel sorrow, lack autonomy, and do things that are harmful to themselves and others. This is the source of whatever motivating power these directives have: necessarily, following them conduces to our self-interest.A crucial point for Nadler is that these facts about human nature are the same for each human being. This implies that "there is in fact an objective, non-arbitrary determination of what constitutes a more perfect or ideal human being" (28), the ideal that Spinoza variously refers to as the model of human nature or the free man. On Nadler's reading, Spinoza's notion of the free man (which he treats as equivalent to the model of human nature) is not "some creature of the imagination or reflection of personal taste" (29), but a representation of "the ideal state toward which every individual [human] naturally and necessarily... strives" (29). [End Page 708]A signal contribution of the book is to show that the free person's life is a realizable goal rather than an unattainable ideal. The free person is determined to act by reason alone, yes—but this is compatible with him or her also having passions, so long as those passions do not determine his or her behavior. A free person might feel fear at the prospect of death or suffering, but that fear will not determine what he or she does. Instead, the free person's actions will be determined by the guidance of reason and the positive affects (joy, love, self-esteem, and the like).Since the life of the free person is in principle attainable, Nadler proposes that we take the free person's life as a model for how we ourselves should live. For instance, when Spinoza writes that "a free man always acts honestly" (E 4P72), the implication is that we ourselves should always act honestly. Now, there is an apparent inconsistency in this position, nicely articulated by Don Garrett ("'A Free Man Always Acts Honestly, Not Deceptively': Freedom and the Good in Spinoza's Ethics," in Nature and Necessity in Spinoza's Philosophy [New York: Oxford University Press, 2018], 441–61). The free man—living entirely according to the guidance of reason—always acts honestly. Yet reason also guides us to seek our own advantage, and sometimes the... (shrink)

Grey parrots do not acquire referential English labels when tutored with videotapes displayed on CRT screens if socially isolated, reward for attempted labels is possible, trainers direct birds’ attention to the monitor, live video feed avoids habituation or one trainer repeats labels produced on video and rewards label attempts. Because birds learned referential labels from live tutor pairs in concurrent sessions, we concluded that video failed because input lacked live social interaction and modeling. Recent studies, however, suggest that standard CRT (...) monitor flickering could instead have prevented learning. Using an LCD monitor, we found that eliminating flickering did not enable birds to learn from video under conditions of limited social interaction. Results emphasize the role of social interaction in referential label learning and may generalize to other systems. (shrink)

Grey parrots do not acquire referential English labels when tutored with videotapes displayed on CRT screens if socially isolated, reward for attempted labels is possible, trainers direct birds’ attention to the monitor, live video feed avoids habituation or one trainer repeats labels produced on video and rewards label attempts. Because birds learned referential labels from live tutor pairs in concurrent sessions, we concluded that video failed because input lacked live social interaction and modeling. Recent studies, however, suggest that standard CRT (...) monitor flickering could instead have prevented learning. Using an LCD monitor, we found that eliminating flickering did not enable birds to learn from video under conditions of limited social interaction. Results emphasize the role of social interaction in referential label learning and may generalize to other systems. (shrink)

ABSTRACT The tension between freedom of speech and academic freedom results from the contradiction between democracy and expertise, resulting in a rhetorical “gray zone” that stymies faculty appeals to due process and constitutional protection. It’s not so much that certain “uncivil” words and utterances cannot be said in this gray zone; it’s that such words, when said, require one’s ejection from the demos. In an examination of the case of Steven Salaita, I’ll show how the tyranny of (...) the demos, in the guise of “civility,” “community standards,” or “institutional values,” trumps academic freedom, and how the commonplace of democracy—understood as public opinion—can and does compel faculty silence. (shrink)

In the only two articles on the topic of which I am aware, Chad Carlson and Scott Aikin have leveled three objections against fantasy sports—namely, that participation in fantasy sports elicits...

It has been claimed that Massimi’s recent perspectival approach to science sits in tension with a realist stance. I shall argue that this tension can be defused in the quantum context by recasting Massimi’s perspectivalism within a phenomenological framework. I shall begin by indicating how the different but complementary forms of the former are manifested in the distinction between certain so-called ‘-epistemic’ and ‘-ontic’ understandings of quantum mechanics, namely QBism and Relational Quantum Mechanics, respectively. A brief consideration of Dieks’ perspectivism (...) will then lead to a consideration of the much-maligned and typically dismissed role of the observer in the measurement process. This opens the door to London and Bauer’s presentation of a form of ‘phenomenological quantum perspectivalism’ that brings together Massimi’s two forms and explicitly eschews the ‘naïve’ realism that creates the above tension. I shall conclude with some reflections on how intersubjectivity can still be established within this framework, focusing in particular on how Massimi’s idea of ‘interlacing’ scientific perspectives can be accommodated, using the example of a ‘new cosmopolitanism’ that gave rise to Bose-Einstein statistics. (shrink)

Plato Plato (427-347 BC) is surely the most famous of all philosophers. Little is known of his early life, except that he was born into a noble Athenian ...

Weinberg's 1972 work, in his description, had two purposes. The first was practical to bring together and assess the wealth of data provided over the previous decade while realizing that newer data would come in even as the book was being printed. He hoped the comprehensive picture would prepare the reader and himself to that new data as it emerged. The second was to produce a textbook about general relativity in which geometric ideas were not given a starring role for (...) (in his words) too great an emphasis on geometry can only obscure the deep connections between gravitation and the rest of physics. (shrink)

On the ethics of extending human life: healthy people have a right to carry on livingHumanity has long demonstrated a paradoxical ambivalence concerning the extension of a healthy human lifespan. Modest health extension has been universally sought, whereas extreme health extension has been regarded as a snare and delusion—a dream beyond all others at first blush, but actually something we are better off without. The prevailing pace of biotechnological progress is bringing ever closer the day when humanity will be able (...) to act on the latter view by rejecting a clear and present opportunity for much longer healthy lives. Indeed, some biogerontologists contend that that day has already arrived, to the extent that our hesitation in embarking on a vigorous “war on ageing” is already delaying the point at which a cure for ageing will be developed. Here I consider whether our present caution concerning the wisdom of truly curing ageing is likely to survive the increased scrutiny that it will receive in coming years as a result of these technical advances. I conclude that it will not, because of its irreconcilability with values that are more deeply held by the large majority of humanity than any values that argue against the quest for a cure. I further conclude that all the major current reasons given for not curing ageing are mere crutches to help us cope with the immutability of ageing that we have been brought up to accept. Our failure to set aside such irrationality is already shortening potential longevity—quite probably of those already alive today—to a staggering degree. Once we realise this, our determination to consign human ageing to history will be second …. (shrink)

Biography of the French philosopher, Christian mystic, and social activist Simone Weil (1909-1943). Unrevised and unpublished proofs.

Participants compared the mental capacities of various human and nonhuman characters via online surveys. Factor analysis revealed two dimensions of mind perception, Experience and Agency. The dimensions predicted different moral judgments but were both related to valuing of mind.

Isaiah Berlin was the greatest intellectual historian of the twentieth century. But his work also made an original and important contribution to moral and political philosophy and to liberal theory. In 1921, at the age of eleven, Isaiah Berlin arrived in England from Riga, Latvia. By the time he was thirty he was at the heart of British intellectual life. He has remained its commanding presence ever since, and few would dispute that he was one of Britain's greatest thinkers. His (...) reputation extends worldwide--as a great conversationalist, intellectual historian, and man of letters. He has been called the century's most inspired reader. Yet Berlin's contributions to thought--in particular to moral and political philosophy, and to liberal theory--are little understood, and surprisingly neglected by the academic world. In this book, they are shown to be animated by a single, powerful, subversive idea: value-pluralism which affirms the reality of a deep conflict between ultimate human values that reason cannot resolve. Though bracingly clear-headed, humane and realist, Berlin's value-pluralism runs against the dominant Western traditions, secular and religious, which avow an ultimate harmony of values. It supports a highly distinctive restatement of liberalism in Berlin's work--an agnostic liberalism, which is founded not on rational choice but on the radical choices we make when faced with intractable dilemmas. It is this new statement of liberalism, the central subject of John Gray's lively and lucid book, which gives the liberal intellectual tradition a new lease on life, a new source of life, and which comprises Berlin's central and enduring legacy. In a new introduction, Gray argues that, in a world in which human freedom has spread more slowly than democracy, Berlin's account of liberty and basic decency is more instructive and useful than ever. (shrink)

This book shows that Hauriou's positivist and pragmatic jurisprudence and social theory, as well as their application to the study of institutions, is satisfactorily supported by his idealistic philosophy. The nine chapters first locate Hauriou's influences, then situate his disciplinary methodologies within methodology in general. The central chapters concern each of the three methodologies in turn.

The importance of the Tree of Life when looked at from its negative side will give the reader new perspective of the spiritual path. Ignorance of universal law can mean that when you think you are doing "good", you may actually be doing "evil". Consciousness is the key. This is an important book for students on any path.

Consciousness is one of the most significant scientific problems today. Renewed interest in the nature of consciousness - a phenomenon long considered not to be scientifically explorable, as well as increasingly widespread availability of multimodal functional brain imaging techniques (EEG, ERP, MEG, fMRI and PET), now offer the possibility of detailed, integrated exploration of the neural, behavioral, and computational correlates of consciousness. The present volume aims to confront the latest theoretical insights in the scientific study of human consciousness with the (...) most recent behavioral, neuroimaging, electrophysiological, pharmacological and neuropathological data on brain function in altered states of consciousness such as: brain death, coma, vegetative state, minimally conscious state, locked-in syndrome, dementia, epilepsy, schizophrenia, hysteria, general anesthesia, sleep, hypnosis, and hallucinations. The interest of this is threefold. First, patients with altered states of consciousness continue to represent a major clinical problem in terms of clinical assessment of consciousness and daily management. Second, the exploration of brain function in altered states of consciousness represents a unique lesional approach to the scientific study of consciousness and adds to the worldwide effort to identify the "neural correlate of consciousness". Third, new scientific insights in this field have major ethical and social implications regarding our care for these patients. (shrink)

A great philosopher will change the way you think about your life. For most of human history, religion provided a clear explanation of life and death. But in the late 19th and early 20th centuries new ideas -- from psychiatry to evolution to Communist -- seemed to suggest that our fate was now in our own hands. We would ourselves become God. This is the theme of a remarkable new book by one of the world's greatest lving philosophers. It is (...) a brilliant and frightening look at the problems and opportunities of a world coming to grips with humankind's now solitary, unaided place in the universe. Gray takes two major examples: the belief that the science-backed Communism of the new USSR could reshape the planet, and the belief among a group of Edwardian intellectuals -- popularized through mediums and automatic writing -- that there was a non-religious form of life after death. Gray presents an extraordinary cast of philosophers, journalists, politicians, charlatans and mass murderers, all of whom felt driven by a specifically scientific and modern world view. He raises a host of fascinating questions about what it means to be human. The implications of Gray's book will haunt its readers for the rest of their lives. (shrink)

The popularity of ‘food sovereignty’ to cover a range of positions, interventions, and struggles within the food system is testament, above all, to the term’s adaptability. Food sovereignty is centrally, though not exclusively, about groups of people making their own decisions about the food system—it is a way of talking about a theoretically-informed food systems practice. Since people are different, we should expect decisions about food sovereignty to be different in different contexts, albeit consonant with a core set of principles (...) (including women’s rights, a shared opposition to genetically modified crops, and a demand for agriculture to be removed from current international trade agreements). In this paper we look at the analytical points of friction in applying ideas of food sovereignty within the context of Indigenous struggles in North America. This, we argue, helps to clarify one of the central themes in food sovereignty: that it is a continuation of anti-colonial struggles, even in post-colonial contexts. Such an examination has dividends both for scholars of food sovereignty and for those of Indigenous politics: by helping to problematize notions of food sovereignty and postcoloniality, but also by posing pointed questions around gender for Indigenous struggles. (shrink)

Call an account of names satisfactionalist if it holds that object o is the referent of name a in virtue of o’s satisfaction of a descriptive condition associated with a. Call an account of names minimally descriptivistif it holds that if a competent speaker finds ‘a=b’ to be informative, then she must associate some information with ‘a’ which she does not associate with ‘b’. The rejection of both positions is part of the Kripkean orthodoxy, and is also built into extant (...) versions of the file-picture of reference. In this paper, I argue that the rejection of minimal descriptivism only follows from the rejection of satisfactionalism given certain implausible assumptions about the nature of competence with a proper name. I do this by showing that considerations internal to the file-picture - in particular the idea that competence with a proper name constitutes an ‘epistemically rewarding’ relation to its bearer - motivate an acceptance of minimal descriptivism. (shrink)

_Liberalisms_, a work first published in 1989, provides a coherent and comprehensive analytical guide to liberal thinking over the past century and considers the dominance of liberal thought in Anglo-American political philosophy over the past 20 years. John Gray assesses the work of all the major liberal political philosophers including J. S. Mill, Herbert Spencer, Karl Popper, F. A Hayek, John Rawls and Robert Nozick, and explores their mutual connections and differences.

This important new book analyses these core issues and reviews the evidence from both introspection and experiment.

Current debates about “Darwinizing culture” have typically focused on the validity of memetics. In this article we argue that meme-like inheritance is not a necessary requirement for descent with modification. We suggest that an alternative and more productive way of Darwinizing culture can be found in the application of phylogenetic methods. We review recent work on cultural phylogenetics and outline six fundamental questions that can be answered using the power and precision of quantitative phylogenetic methods. However, cultural evolution, like biological (...) evolution, is often far from treelike. We discuss the problems reticulate evolution can cause for phylogenetic analyses and suggest ways in which these problems can be overcome. Our solutions involve a combination of new methods for the study of cultural evolution , and the triangulation of different lines of historical evidence. Throughout we emphasize that most debates about cultural phylogenies can only be settled by empirical research rather than armchair speculation. (shrink)

The present study examined whether a dissociation among formats for rational numbers can be obtained in tasks that require comparing a number to a non-symbolic quantity. In Experiment 1, college students saw a discrete or else continuous image followed by a rational number, and had to decide which was numerically larger. In Experiment 2, participants saw the same displays but had to make a judgment about the type of ratio represented by the number. The magnitude task was performed more quickly (...) using decimals, whereas the relation task was performed more accurately with fractions. The pattern observed for percentages was very similar to that for decimals. A dissociation between magnitude comparison and relational processing with rational numbers can be obtained when a symbolic number must be compared to a non-symbolic display. (shrink)

Chapter one JS Mill and the future of liberalism If there is a consensus on the value of Mill's political writings, it is that we may turn to them for the ...

How does conscious experience arise out of the functioning of the human brain? How is it related to the behaviour that it accompanies? How does the perceived world relate to the real world? Between them, these three questions constitute what is commonly known as the Hard Problem of consciousness. Despite vast knowledge of the relationship between brain and behaviour, and rapid advances in our knowledge of how brain activity correlates with conscious experience, the answers to all three questions remain controversial, (...) even mysterious. This important book analyses these core issues and reviews the evidence from both introspection and experiment. To many its conclusions will be surprising and even unsettling: * The entire perceived world is constructed by the brain. The relationship between the world we perceive and the underlying physical reality is not as close as we might think * Much of our behaviour is accomplished with little or no participation from conscious experience. * Our conscious experience of our behaviour lags the behaviour itself by around a fifth of a second - we become aware of what we do only after we have done it. * The lag in conscious experience applies also to the decision to act - we only become aware of our decisions after they have been formed. * The self is as much a creation of the brain as is the rest of the perceived world. Written by a leading scientist, this accessible and compelling analysis of how conscious experience relates to brain and behaviour will have major implications for our understanding of human nature. (shrink)

In an increasingly complex world with increasingly powerful organisations it seems inevitable that society – or groups in society – would become anxious about whether these organisations could be encouraged to match that power with an appropriate responsibility. This is the function of accountability – to require individuals and organisations to present an account of those actions for which society holds them – or would wish to hold them – responsible. And the history of social accounting, at its most fundamental, (...) is a history of attempts to develop this accountability. It seems to me that the widespread and systematic practice of social and environmental accounting is a deeply essential element in any well‐functioning, complex democracy. The corollary is that the absence of such mechanisms raises fundamental questions about the nature of modern democracies. This article briefly outlines what I believe to be the three strands of social accounting. It then identifies a few of the lessons that we may be able to learn from current experience and, in particular, how social accounting is related to accountability, democracy and sustainability. The central issue of the tension between accountability and control is touched upon: I then illustrate how the stakeholder model can be used to help define the social account, and conclude with a few words on attestation. (shrink)

Purpose – The purpose of this paper is to investigate the internal structure of Gandhi's ethics as a way to determine opportunities for improving that system's ability to influence behavior. In this paper, the author aims to work under the idea that a system of ethics is a guide for social responsibility. -/- Design/methodology/approach – The data source is Gandhi's set of ethics as described by Naess. These simple (primarily quantitative) studies compare the concepts within the code of ethics, and (...) their relationships to one another. -/- Findings – Gandhi's ethics are robust at the 0.25 level (the scale is zero to one – zero is lowest). This is consistent with theories of the social sciences (that do not work well in practice). Gandhi's success might be ascribed to his leadership ability. -/- Research limitations/implications – Some suggest this approach is reductionist because of its superficial similarity to approaches of physical science. The implications for research are profound. First, this approach provides an objective method for comparing (and so, advancing) systems of ethics. Second, this paper suggests the opportunity to compare the internal structure of ethics with “external” aspects – the implementation of ethical systems. -/- Practical implications – By itself, Gandhi's system of ethics cannot be reliably applied in practice - it cannot be expected to change behavior more than any other system of ethics. This raises concerns about other ethical codes as well. The practical implications of the form of analysis presented in this paper are immense because it provides a way for practitioners to objectively compare two codes of ethics and determine which one will be more effective. -/- Originality/value – The approach documented in the paper has never been applied to the field of ethics. It is unique in that it addresses the “internal” structure of a system of ethics (compared to the “external”, or application, of ethical systems). (shrink)