Volume 4 Lysistrata, or Woman’s Future and Future Woman A M Ludovici Originally published in 1927 " Pro-feminine but anti-feminist…" Scotsman " A stimulating book" Sunday Times This volume represents an attack on many modern conventions and practices which, according to the author, the world has tolerated too long in connection with marriage and the relationship between the sexes. 112pp Chronos Or The Future of the Family Eden Paul Originally published in 1930 "Deserves to be read by a (...) large number of people. It is a proof of the revolution in the family and sexual relations which is taking place before our eyes." Nation This volume discusses the effect of sexual reform on family life and education and concludes that the family is in process of decay. The causes of this decay, among which birth control and the sexual and economic emancipation of women are two of the most notable – are traced. 58pp Aphrodite Or The Future of Sexual Relationships Ralph de Pomerai Originally published in 1931 Recognizing that the existing code of sexual morality is in process of rapid disintegration, this volume analyzes modern conditions and outlines the tendency of future development. It traces the origin and development of sex; indicates its biological function, other than reproductive and expounds its psychical and physical value for the individual and its proper place in life. Finally the essential requirements of a new sexual morality are applied to pre-marital, marital, and extra-marital relationships. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A "Hypostatic Union" of Two Practices but One Person?Paul F. KnitterThis is going to be an awkwardly personal reflection. But that, I understand, is what the assignment given to the members of the Society for Buddhist-Christian Studies panel "Constructing Buddhist Identities in the West" called for: I was asked to reflect upon "How I as a Western Christian have appropriated Buddhist practice and teachings into my religious identity." (...) I'm grateful for this invitation, because it has provided me with the occasion to realize, quite startlingly, that what I have thought and written about my "Buddhist-Christian identity" in the past really isn't quite accurate.But first let me offer a bird's eye, and therefore limited, view of my two-faced identity: I was born into a traditional, not very critical, Catholic family in the Chicago of seventy-three years ago. At thirteen, I decided (against my parents' wishes) to enter a minor seminary in order to become a priest, and went through the whole fourteen years of training. For the last four years of that training I had the profoundly good fortune to be sent to Rome, arriving there in 1962, two weeks before more than two thousand bishops marched into St. Peter's Basilica to start the Second Vatican Council (the renewing effects of which were much more lasting, it seems, in my psyche than in the psyche and structures of the Vatican!). Ordained a priest in 1966 and animated with Vatican II's new openness to other religions, I did a dissertation at the University of Marburg, Germany, on Christian theologies of religions. When I returned to the United States in 1972, I taught theology at Catholic Theological Union in Chicago, and when I decided to leave the Catholic priesthood in 1975, I moved to Xavier University in Cincinnati, where I continued teaching theology for some twenty-eight years.It was during those years, in the 1980s, that I began not only to teach courses on Buddhism but also to practice daily Zen meditation. Gradually, I came to realize that Buddhism, its theory and practice, was seeping into and coloring the way I understood and practiced my Christian creed—to the point that in 2007 I took refuge in the Tibetan Dzogchen tradition and since then have been under the guidance of my teacher, Lama John Makransky. It was around this time that I faced the need to figure out just what or who I was—a Buddhist Christian or a Christian Buddhist. So, typical academic that I am, I wrote a book. [End Page 19]In Without Buddha I Could Not Be a Christian, I declared and defended my primary identity as a Christian who was thoroughly drenched in Buddhism.1 But when I recently read Rose Drew's penetrating analysis of various ways of blending dual religious belonging in her Christian or Buddhist? An Exploration of Dual Religious Belonging, I started to wonder.2 From her ethnographic study of actual dual belongers, she found that (a) some have a primary religious identity (the group to which I thought I belonged), (b) some alternate between both primary identities, (c) some cannot attribute primacy to either or any identity, and (d) some are too bewildered by it all to say anything.3 As I pondered Drew's description and analysis of her interviewees' meanderings back and forth across religious lines, I had to admit that I wasn't sure where I belonged. So when the request for this paper came along, I saw it as an opportunity to help myself sort things out.An Inappropriate AnalogyMy problem is that as my Christian and Buddhist practices have continued over these recent five to ten years, more and more, I cannot keep them apart. They remain clearly distinct, but unlike Roger Corless, of blessed memory, I have not been able to honor their distinct identities by practicing them, as Roger apparently did, separately: being a Buddhist from Monday to Thursday, and a Christian from Friday to Sunday (and then waiting to see what would happen). Rather, for me, when I am at Mass, I hear the words of the Scripture readings or of... (shrink)

On a cold Sunday afternoon in February, the fifty-eighth Aquinas Lecture was presented at Marquette University by Louis Dupré. His unassuming gentle manner coupled with his expert command of philosophy, theology, science, and literature left no doubt that those assembled were in the presence of greatness. Following his presentation, an expanded version of this lecture was made available in print. This small volume takes its well-deserved place as Dupré's twelfth book, in addition to the five he has edited.

The logical problem of artificial intelligence—the question of whether the notion sometimes referred to as ‘strong’ AI is self-contradictory—is, essentially, the question of whether an artificial form of life is possible. This question has an immediately paradoxical character, which can be made explicit if we recast it (in terms that would ordinarily seem to be implied by it) as the question of whether an unnatural form of nature is possible. The present paper seeks to explain this paradoxical kind of possibility (...) by arguing that machines can share the human form of life and thus acquire human mindedness, which is to say they can be intelligent, conscious, sentient, etc. in precisely the way that a human being typically is. (shrink)

Sobb, Joseph Today's Gospel extract from the Sermon on the Mount, has two different though related themes. The second especially is reflected in the first reading. The first theme may be heard as a succinct, indeed stark, summary of much of Jesus' teaching. The way of living to which Jesus invites his disciples calls for an integrity, an undivided heart which, of course, reflects his own relationship with his Father. So Paul can boldly proclaim in his second letter to (...) the Corinthians that his own word is like Christ's, not a 'yes' and 'no', but always a whole-hearted 'yes.' In minor matters and significant ones, we can find ourselves pulled in many directions, with demands and expectations and options that may threaten to overwhelm us. Jesus invites us to a clear sightedness that will recognise what or who is the centre of our lives. Later in Matthew's Gospel, this question is echoed when Jesus says we have only one Teacher, one Father, one Master. In todays's second reading, Paul alludes to his ministry as Christ's 'servant,' though in a different context. The second theme of the Gospel extract follows on as the consequence of the Christian commitment to serve God without reserve. Jesus' challenging words conclude with the call to action, 'Seek first.' In this context, Isaiah's oracle may be heard as a startling word of encouragement and hope. This oracle has been preceded by a series of joyful and reassuring oracles to the servant of the Lord and to the dispirited people of Israel. It concludes with God's heartening affirmation that Israel is 'carved on the palms of my hands.' With the best of intentions, though unfortunately unhelpfully sometimes, you will hear the platitude, 'Try not to worry.' It is important to acknowledge that worry is not necessarily a bad thing, for we can be worried, that is concerned, about a situation or a person, and with good reason. In the former English text of the Mass, the so-called embolism following upon the Lord's prayer said 'Protect us from all anxiety.' This, surely, is the meaning of Jesus' exhortation, repeated five times, 'do not worry.' Anxiety can involve an element of fearfulness or lack of trust. There are many images of God in the Scriptures. Isaiah's oracles offer images of God that are a response to fearfulness and a reason for trust. They portray Israel's God in terms of the divine presence and action in Israel's story, a God who saves, who has compassion, who liberates, and who never will forget Israel. Jesus reiterates this image of God, 'your heavenly Father,' and chooses to illustrate it in attractively concrete and personal ways: life and food and clothing. The disciples are called to trust in God who knows their needs. Thus his call is really 'do not anxious,' for God's love can be trusted. But Jesus does not stop there. The word, righteousness, appears in Matthew's gospel seven times, five times in the Sermon on the Mount; never in Mark and once in Luke. At his baptism, Jesus acts to 'fulfil all righteousness;' he warns against a righteousness which is self-regarding. So the christian disciple's focus is outward not inward. To 'serve God' is to be active in the 'cause of righteousness.' In the Old Testament Scriptures, righteousness is ascribed to God in the first place, and then to God's People who are to reflect this God in their lives and action. Jesus, God's servant, continues this tradition, and calls his followers to do likewise. 'May your Kingdom come' is more than a petition; it is a call to action. (shrink)

The neutrosophic automorphisms of a neutrosophic groups G (I) , denoted by Aut(G (I)) is a neu-trosophic group under the usual mapping composition. It is a permutation of G (I) which is also a neutrosophic homomorphism. Moreover, suppose that X1 = X(G (I)) is the neutrosophic group of inner neutrosophic auto-morphisms of a neutrosophic group G (I) and Xn the neutrosophic group of inner neutrosophic automorphisms of Xn-1. In this paper, we show that if any neutrosophic group of the sequence (...) G (I), X1, X2, … is the identity, then G (I) is nilpotent. (shrink)

We argue that Wittgenstein’s philosophical perspective on Gödel’s most famous theorem is even more radical than has commonly been assumed. Wittgenstein shows in detail that there is no way that the Gödelian construct of a string of signs could be assigned a useful function within (ordinary) mathematics. — The focus is on Appendix III to Part I of Remarks on the Foundations of Mathematics. The present reading highlights the exceptional importance of this particular set of remarks and, more specifically, emphasises (...) its refined composition and rigorous internal structure. (shrink)

Descartes is widely portrayed as the arch proponent of “the epistemological transparency of thought” (or simply, “Transparency”). The most promising version of this view—Transparency-through-Introspection—says that introspecting (i.e., inwardly attending to) a thought guarantees certain knowledge of that thought. But Descartes rejects this view and provides numerous counterexamples to it. I argue that, instead, Descartes’s theory of self-knowledge is just an application of his general theory of knowledge. According to his general theory, certain knowledge is acquired only through clear and distinct (...) intellection. Thus, in his view, certain knowledge of one’s thoughts is acquired only through clear and distinct intellection of one’s thoughts. Introspection is a form of intellection and it can be clear and distinct. Ordinarily, however, introspection isn’t clear and distinct but is instead confused with dubitable perceptions of bodies. To make introspection clear and distinct, we need to “sharply separate” it from all perceptions of bodies by doubting all perceptions of bodies. Without such radical doubt, introspection remains confused and we lack certain knowledge not just of the specific features of our thoughts, but even of the minimal claim that a thought exists. Far from being the high priest of Transparency, Descartes is radically opposed to it. (shrink)

In _Matter and Consciousness_, Paul Churchland presents a concise and contemporary overview of the philosophical issues surrounding the mind and explains the main theories and philosophical positions that have been proposed to solve them. Making the case for the relevance of theoretical and experimental results in neuroscience, cognitive science, and artificial intelligence for the philosophy of mind, Churchland reviews current developments in the cognitive sciences and offers a clear and accessible account of the connections to philosophy of mind. For (...) this third edition, the text has been updated and revised throughout. The changes range from references to the iPhone's "Siri" to expanded discussions of the work of such contemporary philosophers as David Chalmers, John Searle, and Thomas Nagel. Churchland describes new research in evolution, genetics, and visual neuroscience, among other areas, arguing that the philosophical significance of these new findings lies in the support they tend to give to the reductive and eliminative versions of materialism. Matter and Consciousness, written by the most distinguished theorist and commentator in the field, offers an authoritative summary and sourcebook for issues in philosophy of mind. It is suitable for use as an introductory undergraduate text. (shrink)

The options in a decision problem generally have outcomes with common features. Putting aside the common features simplifies deliberations, but the simplification requires a philosophical justification that this book provides.

This book demonstrates how children's imagination makes a continuing contribution to their cognitive and emotional development.

This paper explores the new frontier within Kantian scholarship which suggests that Kant places so much special importance on the value of rational nature that the supreme principle of morality and the concept of human dignity are both grounded on it. Advocates of this reading argue that the notion of autonomy and dignity should now be considered as the central claim of Kant’s ethics, rather than the universalisation of maxims. Kant’s ethics are termed as repugnant for they place a high (...) demand on the universalisation of maxims as a universal moral principle. As a result, they argue that there is an urgent need to rescue Kant’s ethics from the controversies surrounding maxims and universalisability, and the best way to rescue his ethics is by “leaving deontology behind”. It must be left behind because the categorical imperative is not needed in order to rescue Kant’s ethics, as deontology is often overrated. Consequently, the highest duties of the human being are to ensure that his fellow human beings enjoy unhindered autonomy and receive the honour that their dignity duly deserves, as well as to look after their welfare and treat them with respect, regardless of their dispositions. I review recent literature to appraise this new frontier within Kantian scholarship. I also explore the works of philosophers, such as Herman, Korsgaard, Wood, Höffe, and, specifically, Hill, on Kant’s conception of human dignity in relation to its conception as autonomy, humanity, and the source of human rights. (shrink)

Part 1. Unmaking the truth. Whose view of human hostility matters? -- How evil entered the human race: the Bible and human history -- Why peace eludes Nigerians -- Religious fragility and failing symbiotic interactions -- Classical Christian approaches to violence -- Christian nonviolent just self-defense -- The contemporary quest for self-defense -- Part 2. Unmasking falsehood. The suffering servant in Isaiah and the African people -- Tribes, tribalism, and the Christian faith -- How to handle our destroyers -- Creative (...) models of just peacemaking in Nigeria -- Part 3. Unmasking the mission of the church. The mission of the church distracted -- The church's missions and the public arena -- Restorative justice and insurgency -- Violence and Christian eschatology -- Conclusion. (shrink)

This paper analyses the thorny interpretative puzzle surrounding the connection between humanity and the good will. It discusses this puzzle: if the good will is the only good without qualification, why does Kant claim that humanity is something possessing an absolute value? It explores the answers to this question within Kantian scholarship; answers that emanate from a commitment to the human capacity for freedom and morality and to actual obedience to the moral law. In its final analysis, it endorses Richard (...) Dean’s good will reading as the most reflective of Kant’s ethics. It claims that in order for a person to reach the moral ideal of acting rightly and giving priority to moral law, he must always honour his duties to himself. Accordingly, it argues that before a person can be deemed as an object of respect, he must first respect the right of humanity in his own person. (shrink)

This article presents a theory of intuitive skill in terms of three constitutive elements: getting things right intuitively, not getting things wrong intuitively, and sceptical ability. The theory draws on work from a range of psychological approaches to intuition and expertise in various domains, including arts, business, science, and sport. It provides a general framework that will help to further integrate research on these topics, for example building bridges between practical and theoretical domains or between such apparently conflicting methodologies as (...) a heuristics and biases approach on the one hand and one based on naturalistic decision-making on the other. In addition, the theory provides a clearer and more precise account of relevant concepts, which will help to inspire new directions for future research. Intuitive skill is defined as a high level of intuitive ability, that is, the ability to make good use of intuition; specifically, a high level of ability at either getting things right intuitively, not getting things wrong intuitively, or sceptical ability, where the latter is the ability to detect instances of getting things wrong intuitively so as to avoid forming incorrect intuitive judgements, which may itself be partly intuitive. (shrink)

This essay discusses Wittgenstein's conception of logic, early and late, and some of the types of logical system that he constructed. The essay shows that the common view according to which Wittgenstein had stopped engaging in logic as a philosophical discipline by the time of writing Philosophical Investigations is mistaken. It is argued that, on the contrary, logic continued to figure at the very heart of later Wittgenstein's philosophy; and that Wittgenstein's mature philosophy of logic contains many interesting thoughts that (...) have gone widely unnoticed. (shrink)

Teaching philosophy at pre-tertiary levels faces some fundamental challenges, including the misconception that philosophy is an abstract and esoteric field of study. This mind-set hinders teaching philosophy at all levels, particularly in the pre-tertiary stage. Nonetheless, philosophy holds significant cognitive values when taught to children. Therefore, it is crucial to find ways to simplify the process of learning philosophy, especially when children are in their formative years and have a greater capacity for learning. Children possess qualities necessary for engaging with (...) philosophy, such as curiosity. Leveraging these qualities makes it less daunting to introduce philosophy at pre-tertiary levels. Additionally, children have a visual and imaginative mind, enabling them to quickly grasp ideas and concepts through the use of modern technology. Integrating pictures, movies, and cartoons into philosophy education can enhance comprehension. For example, the movie “Divergent” contains philosophical themes that aid in understanding Plato’s concept of societal stratification. This article seeks to compare “Divergent” with Plato’s “The Republic” in terms of society’s hierarchical structure. Its objective is to demonstrate the value of movies and visual aids in teaching and learning philosophy, while also advocating for sensitivity to the underlying class dynamics in contemporary society. (shrink)

The twentieth century has witnessed an unprecedented 'crisis in the foundations of mathematics', featuring a world-famous paradox (Russell's Paradox), a challenge to 'classical' mathematics from a world-famous mathematician (the 'mathematical intuitionism' of Brouwer), a new foundational school (Hilbert's Formalism), and the profound incompleteness results of Kurt Gödel. In the same period, the cross-fertilization of mathematics and philosophy resulted in a new sort of 'mathematical philosophy', associated most notably (but in different ways) with Bertrand Russell, W. V. Quine, and Gödel himself, (...) and which remains at the focus of Anglo-Saxon philosophical discussion. The present collection brings together in a convenient form the seminal articles in the philosophy of mathematics by these and other major thinkers. It is a substantially revised version of the edition first published in 1964 and includes a revised bibliography. The volume will be welcomed as a major work of reference at this level in the field. (shrink)

In the Groundwork, Kant seems to make two paradoxical claims about the source of human dignity. First, he claims that if “rational nature exists as an end in itself” (Kant, 1998, p. 36), it is because “humanity is… dignity, insofar it is capable of morality” (Kant, 1998, p. 42). Second, he claims that although “autonomy is the ground of the dignity of human nature and of every rational nature” (Kant, 1998, p. 43), the human being can only have “dignity… insofar (...) he fulfils all his duties” (Kant, 1998, p. 46). This paper argues that neither claim is repugnant because Kant seeks to advance two kinds of dignity. Kant intends to elucidate that the human being possesses a basic ‘entitled dignity’ in virtue of his capacity for morality, but that he needs to become a moral being in order for him to realise his ‘true dignity’. This paper claims that the formal condition under which a person can be worthy of respect is identical with the condition of realising his ‘true dignity’. (shrink)

What is philosophy? How is it possible? This essay constitutes an attempt to contribute to a better understanding of what might be a good answer to either of these questions by reflecting on one particular characteristic of philosophy, specifically as it presents itself in the philosophical practice of Socrates, Plato and Wittgenstein. Throughout this essay, I conduct the systematic discussion of my topic in parallel lines with the historico-methodological comparison of my three main authors. First, I describe a certain neglected (...) aspect of the Socratic method. Then, exploring the flipside of this aspect, I show that despite the fact that both Socrates and Wittgenstein understand their philosophical approaches as being essentially directed at the particular problems and modes of understanding that are unique to single individuals, they nevertheless aspire to philosophical understanding of the more ‘mundane’ kind that is directed at the world. Finally, interpreting parts of Plato’s dialogues Phaedrus and Laches, I further develop my case for seeing the role of mutual understanding in philosophy as fundamentally twofold, being directed both at the individual and what they say (the word), and at things that are ‘external’ to this human relation at any particular moment of philosophical understanding (the world). (shrink)

Several studies have identified entrepreneurship as a key factor in wealth creations in addition to associating certain personality characteristics to its growth. The question is to what extent have these wealth creations performed ethically. The present study is set to explore the cognitive orientation and demographic factors that are associated with unethical business. Two hundred and fifty-six owner–managers in the age range of 24 to 68 years participated in the survey study. Male participants accounted for 63.3 per cent, while female (...) participants were 36.7 per cent. The results indicate that risk taking and gender factors were consistently and statistically significant predictors of unethical business across the three groups in this study. The group situation appears to have effect on the individual contribution to unethical business. Implications are drawn from the results, and priorities are established for future research. (shrink)

Zusammenfassungen der Referate in französischer Sprache.

An agent often does not have precise probabilities or utilities to guide resolution of a decision problem. I advance a principle of rationality for making decisions in such cases. To begin, I represent the doxastic and conative state of an agent with a set of pairs of a probability assignment and a utility assignment. Then I support a decision principle that allows any act that maximizes expected utility according to some pair of assignments in the set. Assuming that computation of (...) an option's expected utility uses comprehensive possible outcomes that include the option's risk, no consideration supports a stricter requirement. (shrink)

Die MISCELLANEA MEDIAEVALIA präsentieren seit ihrer Gründung durch Paul Wilpert im Jahre 1962 Arbeiten des Thomas-Instituts der Universität zu Köln. Das Kernstück der Publikationsreihe bilden die Akten der im zweijährigen Rhythmus stattfindenden Kölner Mediaevistentagungen, die vor über 50 Jahren von Josef Koch, dem Gründungsdirektor des Instituts, ins Leben gerufen wurden. Der interdisziplinäre Charakter dieser Kongresse prägt auch die Tagungsakten: Die MISCELLANEA MEDIAEVALIA versammeln Beiträge aus allen mediävistischen Disziplinen - die mittelalterliche Geschichte, die Philosophie, die Theologie sowie die Kunst- und (...) Literaturwissenschaften sind Teile einer Gesamtbetrachtung des Mittelalters. (shrink)

Schelling und Hegel benutzen in ihren philosophischen Texten mathematische und naturwissenschaftliche Modelle wie Unendlichkeit oder Gleichgewicht. Die Strukturen dieser Begriffe liefern einen Massstab fur den Vergleich der Positionen Schellings und Hegels, der fur Schellings Identitatsphilosophie und Hegels erste Jenaer Schriften durchgefuhrt wird. Als wichtigstes Resultat kann eine grundlegende Differenz zwischen beiden Positionen bereits um 1801 nachgewiesen und gezeigt werden, dass diese auf einer unterschiedlichen Auffassung der Rolle des Absoluten beruht.

Like Plato, Protagoras held that young children learn virtue from fine examples in poetry. Unlike Plato, Protagoras taught adults by correcting the diction of poets. In this paper I ask what his standard of correctness might be, and what benefit he intended his students to take from exercises in correction. If his standard of correctness is truth, then he may intend his students to learn by questioning the content of poems; that would be suggestive of Plato’s program in Republic III. (...) But his standard is more likely to be the accurate use of language; in that case he would intend his students to learn to express their thoughts clearly enough that their audience would understand what they were saying. That standard would be independent of the truth of what they are saying; and that would be a precursor to modern techniques by which we try to teach speaking and writing. Truth is not so easy to escape, however, and we shall see that Protagoras’ exercise must assume that the poet is trying to tell the truth. (shrink)

Timothy Williamson and Sebastian Sunday-Grève discuss the question of where philosophy starts, and the idea of philosophy as a non-natural science.

Sebastian Sunday Grève calls on us to decide what kind of life with machines we want.

I argue that supervenience is an inadequate device for representing relations between different levels of phenomena. I then provide six criteria that emergent phenomena seem to satisfy. Using examples drawn from macroscopic physics, I suggest that such emergent features may well be quite common in the physical realm.

Many secret signs and symbols area associated with the Yoruba as we have it amongst many tribes in Nigeria. Some of these signs and symbols have deep meanings and have connotations amongst the tribe. They form the everyday language of the people and a thorough understanding of them is key in their relationship with one another as a people. The objective of this study is to express the cultural connotations of selected symbols in relation to the Yoruba people of Nigeria. (...) The study hinges on the theories of Mimesis, Structural Formalism and Semiotics. This was validated through ethnographic study of symbols such as art, architecture, clothing, body marks and decorations among others to discover deep and hidden information about cultural beliefs and assumptions among the people under study. Pertinent literatures were reviewed, interviews were conducted, information was sourced from the internet and personal experience was explored. The study points out to the fact that a lot of deep and secret meanings are attached to the selected signs and symbols. The paper concludes that meanings expressed are generally accepted by a host of the Yoruba people; however, there could be slight differences in belief system from one locality to another. The paper had contributed to the pool of knowledge by bringing unknown and hidden meanings of selected signs and symbols of the Yoruba people to limelight. The paper recommends that signs and symbols commonly used in communication among the Yoruba people of Nigeria should incorporated into the curricula of schools; especially Yoruba as a subject and taught to preserve the tradition from extinction. It is also recommended that folklores, mythology and oral tradition be encouraged among younger generation so as to preserve cultural values. (shrink)

According to many, to have epistemic justification to believe P is just for it to be epistemically permissible to believe P. Others think it is for believing P to be epistemically good. Yet others think it has to do with being epistemically blameless in believing P. All such views of justification encounter problems. Here, a new view of justification is proposed according to which justification is a kind of composite normative status. The result is a view of justification that offers (...) hope of solving some longstanding epistemological problems. (shrink)

Sebastian Sunday-Grève and Timothy Williamson discuss the question of where philosophy starts and the idea of philosophy as a non-natural science.

Extends the ideas of social constructivism to the philosophy of mathematics, developing a powerful critique of traditional absolutist conceptions of mathematics, and proposing a reconceptualization of the philosophy of mathematics.

Sebastian Sunday-Grève and Timothy Williamson discuss the relationship between curiosity and common sense.