Three artworks are discussed in detail by Heidegger in his lecture “Origin of the Work of Art.” Prioritizing one work above the others affects what is understood to be the overall project of the lecture. Because of this, we need to attend closely to the debate in the literature about the most important work of art in Heidegger’s “Origin of the Work of Art.” This article explores the debate by looking at three positions. I examine each of these positions independently. (...) In the final section I side with those scholars who take the ancient Greek temple to be the most important work in Heidegger’s lecture. I argue that the reason why the temple is the most important is its ability to disclose community. (shrink)

In 1955, Raphael’s Sistine Madonna was returned to Germany following its removal from Dresden in anticipation of the city being bombed. That same year Heidegger wrote a short paper titled “Über die Sixtina,” likely to commemorate the painting’s return. The goal of this article is to bring the largely overlooked “Über die Sixtina” into discussions about Heidegger’s philosophy of art. While brief, Heidegger’s paper makes clear that the Sistine Madonna is an important work to consider when deliberating about his philosophy (...) of art in general. This article elaborates on the topics Heidegger discusses in “Über die Sixtina,” particularly the image-being of the Sistine Madonna, the image as a window painting, and the place of the painting. (shrink)

Religious/spiritual communities in the United States hold significant differences in the relative valuing of social order and progress toward social justice, and religious/spiritual leaders play an influential role in fostering those values. This recognition has prompted calls for theological education to revise the process of student formation, equipping them to address an increasingly diverse social world and the social disparities within their larger communities. Right-wing authoritarianism tends to be associated with a preference for social order and various forms of prejudice, (...) and negatively associated with prosocial attitudes and behaviors. However, there is a limited amount of research examining associations between right-wing authoritarianism and the prosocial constructs of social justice commitment and compassion. The present study explored the longitudinal associations between right-wing authoritarianism, social justice commitment, and compassion in a sample of graduate students from 18 Christian seminaries across North America over two and a half years of their education. Longitudinal data analysis indicated that right-wing authoritarianism exerted a negative influence on social justice commitment and compassion, during the initial time interval which then faded over time. Results also indicated a reciprocal process among right-wing authoritarianism and social justice commitment. Practical implications centered on the potential for interventions targeting the reduction of right-wing authoritarianism to increase social justice commitment and compassion, and interventions targeting greater social justice commitment to lower right-wing authoritarianism. (shrink)

This illuminating book is a republican critique of the current system of global governance and its failure to address key global problems. With a republican account of international political theory which transcends prevailing forms of global governance, it develops republican forms of leadership and citizenship to inform the creation of a stronger system of formal international organisations. Republican Global Constitutionalism focuses on the current challenges facing formal international organisations such as the UN, the growing reliance on opaque informal international organisations (...) like the G20, and the inconsistent nature of transnational civil society. As a unique contribution to the field of global constitutionalism, the book provides an account of republican international political theory that emphasises the importance of extending the activity of citizens and constitutionalism beyond the state, in order to support the operation of transnational civil society and create a formal system of international organisations. Providing a concise intervention into the field of global governance, this book will appeal to scholars and students in the disciplines of international relations, political theory, transnational activism studies, international law, and public policy. It will also benefit policymakers and activists looking for alternative forms of global cooperation. (shrink)

How can we take history seriously as real and relevant? Despite the hazards of politically dangerous or misleading accounts of the past, we live our lives in a great network of cooperation with other actors; past, present, and future. We study and reflect on the past as a way of exercising a responsibility for shared action. In each of the chapters of Full History Smith poses a key question about history as a concern for conscious participants in the sharing of (...) action, starting with “What Is Historical Meaningfulness?” and ending with “How Can History Have an Aim?” Constructing new models of historical meaning while engaging critically with perspectives offered by Ranke, Dilthey, Rickert, Heidegger, Eliade, Sartre, Foucault, and Arendt, Smith develops a philosophical account of thinking about history that moves beyond postmodernist skepticism. Full History seeks to expand the cast of significant actors, establishing an inclusive version of the historical that recognizes large-scale cumulative actions but also encourages critical revision and expansion of any paradigm of shared action. (shrink)

Many philosophers argue that is morally objectionable in principle to punish people in order to deter others from committing crimes. Such punishment is said to treat the offender simply as a means to benefit others. This Kantian argument rests on a certain reading of the Formula of Humanity. However, the central concept in that formula is not ‘treating a person simply as a means’, but rather ‘treating a person as an end’. This conclusion speaks against the moral principle that Victor (...) Tadros uses to support his non-consequentialist theory of punishment. Furthermore, a plausible way of interpreting the injunction to treat people as ends—Rawls’ original position—does not rule out seeking deterrence. Therefore, Kantianism and consequentialism do not differ in a fundamental way on the permissibility of deterrence. But Rawls’ Kantianism sets an implausible ceiling on the severity of punishments, and consequentialism does not. (shrink)

Steven French and Decio Krause examine the metaphysical foundations of quantum physics. They draw together historical, logical, and philosophical perspectives on the fundamental nature of quantum particles and offer new insights on a range of important issues. Focusing on the concepts of identity and individuality, the authors explore two alternative metaphysical views; according to one, quantum particles are no different from books, tables, and people in this respect; according to the other, they most certainly are. Each view comes with (...) certain costs attached and after describing their origins in the history of quantum theory, the authors carefully consider whether these costs are worth bearing. Recent contributions to these discussions are analyzed in detail and the authors present their own original perspective on the issues. The final chapter suggests how this perspective can be taken forward in the context of quantum field theory. (shrink)

Donald Davidson has two central aims in his celebrated paper ‘Mental Events.’ First, he argues for the impossibility of ‘strict … laws on the basis of which mental events can be predicted and explained’ (ME, 208). I shall call the resulting view ‘mental anomalism.’ Second, he argues, based partially on this impossibility, for a version of monism which holds that every (causally interacting) mental event is token-identical with some physical event. This second aim puts constraints on how the argument for (...) mental anomalism can plausibly proceed. That argument cannot assume anything that presupposes monism or adversely affects the argument for it. When elaborated, this constraint by itself rules out otherwise attractive conceptions of how the argument for mental anomalism works. More generally, in order to be compelling, the overall argument for anomalous monism ought not to incorporate excessively controversial presuppositions even if they do not themselves beg any questions about monism. The argument needs to be built upon relatively intuitive premises. (shrink)

Topics in Cognitive Science, Volume 14, Issue 1, Page 31-44, January 2022.

The verbs cause, enable, and prevent express beliefs about the way the world works. We offer a theory of their meaning in terms of the structure of those beliefs expressed using qualitative properties of causal models, a graphical framework for representing causal structure. We propose that these verbs refer to a causal model relevant to a discourse and that “A causes B” expresses the belief that the causal model includes a link from A to B. “A enables/allows B” entails that (...) the model includes a link from A to B, that A represents a category of events necessary for B, and that an alternative cause of B exists. “A prevents B” entails that the model includes a link from A to B and that A reduces the likelihood of B. This theory is able to account for the results of four experiments as well as a variety of existing data on human reasoning. (shrink)

Steven B. Smith examines the concept of modernity, not as the end product of historical developments but as a state of mind. He explores modernism as a source of both pride and anxiety, suggesting that its most distinctive characteristics are the self-criticisms and doubts that accompany social and political progress. Providing profiles of the modern project’s most powerful defenders and critics—from Machiavelli and Spinoza to Saul Bellow and Isaiah Berlin—this provocative work of philosophy and political science offers a novel (...) perspective on what it means to be modern and why discontent and sometimes radical rejection are its inevitable by-products. (shrink)

Most readers of Spinoza treat him as a pure metaphysician, a grim determinist, or a stoic moralist, but none of these descriptions captures the author of the _Ethics, _argues Steven B. Smith in this intriguing book. Offering a new reading of Spinoza’s masterpiece, Smith asserts that the Ethics is a celebration of human freedom and its attendant joys and responsibilities and should be placed among the great founding documents of the Enlightenment. Two aspects of Smith’s book distinguish it from (...) other studies. It treats the famous “geometrical method” of the _Ethics _as_ _a form of moral rhetoric, a model for the construction of individuality. And it presents the _Ethics _as_ _a companion to Spinoza’s major work of political philosophy, the _Theologico-Political Treatise, _each work helping to explore the problem of freedom. Affirming Spinoza’s centrality for both critics and defenders of modernity, the book will be of value to students of political theory, philosophy, and intellectual history. (shrink)

Charles S. Peirce’s second trichotomy, which introduces the concepts of iconicity, indexicality, and symbolicity, is probably the only piece of his semiotic that is familiar to visual artists and designers. Although the concepts have found their way into the academy, their utility in the field has been reduced for a couple of reasons. First, as with all of Peirce’s philosophy, his second trichotomy is a concept that is subtle, fluid, and difficult to fully grasp in a sound bite. Second, there (...) has simply been no bridge concept that would form a working connection between that philosophy in its logical guise and the studio practice in the visual arts. The purpose of this article is to remedy that situation by investigating the subtle ways the second trichotomy functions within the visual sphere, and to then suggest a model that can serve to bridge the divide between pure theory and practice. The article makes four main points: first, using examples from visual identity and the graphic arts, it demonstrates how the modes of icon, index, and symbol tend to be blended; second, examples from fine art are used to illustrate how the concept of abstraction, as used in the art world, can only be partially accounted for within the second trichotomy, but can be modeled by supplying a syntactical supplement; third, it expands on and elaborates a previously sketched model, the visual gamut, which makes it possible to classify visual entities according to their position within a map of semantic and syntactic space; finally, it concludes by suggesting ways this enhanced version of the visual gamut model might be used in the analysis of, or creation of, art and design, presenting suggestions for further study. (shrink)

:The ideal of public justification holds, at a minimum, that the most fundamental political and legal institutions of a society must be publicly justified to each of its members. This essay proposes and defends a new account of this ideal. The account defended construes public justification as an ideal of rational justification, one that is grounded in the moral requirement to respect the rational agency of persons. The essay distinguishes two kinds of justifying reasons that bear on politics and shows (...) how they inform the ideal of public justification. It also decouples public justification from contractualist political morality. The result is a novel account of public justification that departs markedly from how the ideal is commonly characterized, but shows how it retains its distinctiveness as an ideal of politics. View HTML Send article to KindleTo send this article to your Kindle, first ensure [email protected] is added to your Approved Personal Document E-mail List under your Personal Document Settings on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part of your Kindle email address below. Find out more about sending to your Kindle. Find out more about sending to your Kindle. Note you can select to send to either the @free.kindle.com or @kindle.com variations. ‘@free.kindle.com’ emails are free but can only be sent to your device when it is connected to wi-fi. ‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply. Find out more about the Kindle Personal Document Service.THE PURE THEORY OF PUBLIC JUSTIFICATIONVolume 32, Issue 2Steven Wall DOI: https://doi.org/10.1017/S0265052516000170Your Kindle email address Please provide your Kindle [email protected]@kindle.com Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Send article to Dropbox To send this article to your Dropbox account, please select one or more formats and confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to Dropbox. THE PURE THEORY OF PUBLIC JUSTIFICATIONVolume 32, Issue 2Steven Wall DOI: https://doi.org/10.1017/S0265052516000170Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Send article to Google Drive To send this article to your Google Drive account, please select one or more formats and confirm that you agree to abide by our usage policies. If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account. Find out more about sending content to Google Drive. THE PURE THEORY OF PUBLIC JUSTIFICATIONVolume 32, Issue 2Steven Wall DOI: https://doi.org/10.1017/S0265052516000170Available formats PDF Please select a format to send. By using this service, you agree that you will only keep articles for personal use, and will not openly distribute them via Dropbox, Google Drive or other file sharing services. Please confirm that you accept the terms of use. Cancel Send ×Export citation Request permission. (shrink)

ABSTRACTEmotional distractors can impair perception of subsequently presented targets, a phenomenon called emotion-induced blindness. Do emotional distractors lose their power to disrupt perception when appearing with increased frequency, perhaps due to desensitisation or enhanced recruitment of proactive control? Non-emotional tasks, such as the Stroop, have revealed that high frequency distractors or conflict lead to reduced interference, and distractor frequency appears to modulate attentional capture by emotional distractors in spatial attention tasks. But emotion-induced blindness is thought to reflect perceptual competition between (...) targets and emotional distractors, and it is unclear whether high frequency emotional stimuli cause less disruption at this relatively early stage of processing. In four experiments, participants searched streams of images for a rotated target image. A negative or neutral distractor appeared before the target, and their relative frequency was manipulated. Across all exper... (shrink)

Christopher Wellman and some allied scholars argue that a ‘samaritan theory’ can justify state coercion. They also suppose that states may provide robust, social egalitarian welfare provisions for a variety of reasons that would arise within samaritan states. However, the most promising reasons—samaritanism itself, natural socialism, relational equality, and anti-crime paternalism—cannot support robust provision without discarding the strong presumption favoring individual liberty which must motivate the samaritan theory. Consequently, a samaritan state cannot be a robust social welfare state.

Both the sociology of knowledge and the philosophy of science are centrally concerned with the succession of scientific beliefs. In case studies of scientific debates, however, the emphasis tends to be placed on the outcome of disputes. This paper proposes that attention should instead be focused on the process of debate: that is, on scientific argumentation. It is shown how such a focus circumvents many traditional epistemological problems concerning the truth-status of scientific knowledge. By reference to the consensus conception of (...) truth, it is claimed that scientific arguments can be studied naturalistically whilst still honouring the orientation towards truth exhibited by scientists. Finally, the paper offers a brief résumé of recent studies indicating how this naturalistic study of scientific argumentation can be developed through the sociology of language. (shrink)

Vice essentialism is the view that epistemic vices have robustly negative effects on our epistemic projects. Essentialists believe that the manifestation of epistemic vices can explain many of our epistemic failures, but few, if any, of our epistemic successes. The purpose of this paper is to argue that vice essentialism is false. In §1, I review the case that some epistemic vices, such as closed-mindedness and extreme epistemic deference, have considerably beneficial effects when manifested in collectivist contexts. In §2, I (...) add that there are putative epistemic vices whose repeated manifestation leads to significant epistemic achievements over time. Epistemic recklessness is one such unstable vice. Though Sosa argues that epistemically reckless judgements cannot constitute knowing full well, the repeated manifestation of epistemic recklessness is essential to our becoming fully well knowledgeable in the long run. Without making incompetent judgements in environments that offer unambiguous, actionable feedback, we could not develop the intuitive and reflective competences and meta-competences required for knowing full well. (shrink)

In ancient times, when persuasion played the role of public force, eloquence was necessary. Of what use would it be today, when public force has replaced persuasion. One needs neither art nor metaphor to say such is my pleasure. Jean Jacques Rousseau.

A concept of merit is used for spiritual accounting in many religious traditions, seemingly a substantial point of connection between religion and ordinary morality. Teachings of “merit transfer” (as in Buddhism and Roman Catholicism) might make us doubt this connection since they violate the principle that merit must be earned. If we examine the structure of ordinary schemes of desert, however, we find that personal worth is posited for a variety of reasons; the basic requirement in this realm is not (...) earning by individuals but rather a community’s program for cultivating desirable collaboration among its members. There are strong enough parallels between religiously envisioned merit transfer and socially normal conferrals and sharings of worth that we can conclude that the religious posits of transferred merit are indeed comprehensible as merit, whatever other problems of comprehensibility they pose. (shrink)

Journal of Philosophy of Education, Volume 55, Issue 1, Page 186-203, February 2021.

Very close analysis of Baruch Spinoza's wording in describing individuals rather than things. Individuals, but not collections such as a political state or club, each have their own specific conatus, or essence. Collectivities, like nations or institutions, fail to meet this necessary condition of individuation.

Design patterns are generalized solutions to frequently recurring problems. They were initially developed by architects and computer scientists to create a higher level of abstraction for their designs. Here, we extend these concepts to cell biology to lend a new perspective on the evolved designs of cells' underlying reaction networks. We present a catalog of 21 design patterns divided into three categories: creational patterns describe processes that build the cell, structural patterns describe the layouts of reaction networks, and behavioral patterns (...) describe reaction network function. Applying this pattern language to the E. coli central metabolic reaction network, the yeast pheromone response signaling network, and other examples lends new insights into these systems. (shrink)