This study provides a comparative analysis of students' self-reported beliefs and behaviors related to six analogous pairs of conventional and digital forms of academic cheating. Results from an online survey of undergraduates at two universities (N = 1,305) suggest that students use conventional means more often than digital means to copy homework, collaborate when it is not permitted, and copy from others during an exam. However, engagement in digital plagiarism (cutting and pasting from the Internet) has surpassed conventional plagiarism. Students (...) also reported using digital "cheat sheets" (i.e., notes stored in a digital device) to cheat on tests more often than conventional "cheat sheets." Overall, 32% of students reported no cheating of any kind, 18.2% reported using only conventional methods, 4.2% reported using only digital methods, and 45.6% reported using both conventional and digital methods to cheat. "Digital only" cheaters were less likely than "conventional only" cheaters to report assignment cheating, but the former was more likely than the latter to report engagement in plagiarism. Students who cheated both conventionally and digitally were significantly different from the other three groups in terms of their self-reported engagement in all three types of cheating behavior. Students in this "both" group also had the lowest sense of moral responsibility to refrain from cheating and the greatest tendency to neutralize that responsibility. The scientific and educational implications of these findings are discussed in this study. (shrink)

Partimos de la consideración de los saberes de las humanidades, y de la con-secuente formación humanística, para observar su injerencia y justificación en los resultados culturales, según la narrativa de Thomas Mann. Con el marco de la situación histórica del autor y dentro de la confrontación entre el burgués y el artista, analizamos el diagnóstico del autor sobre la época capitalista y su agotamiento; nos detenemos en la idea de evolución-transición operada por el arte, en particular por la música, (...) como lenguaje para renovar la tradición. La descripción de las formas ficcionales se realiza a través del aparente contraste de Doktor Faustus entre el narrador testigo, Serenus Zeitblom, y el protagonista, Adrián Leverkuhn, que revela la unidad de visión. Las conclusiones refieren a la dudosa energía de los saberes de las humanidades, y a la complicidad de sus mutaciones, bajo paradigma de racionalidad instrumental, para favorecer la crisis del individuo occidental. (shrink)

El desplazamiento del mito de la cultura ofrece alternativas (ciencia, historia, política) que corren el riesgo de reproducir planteamientos irracionales que, en el seno de aquella forma, se encuentran superados. El pensamiento mítico ofrece soluciones novedosas para ciertos problemas actuales.

The work of Sophocles shows the human suffering which might be caused by evil without the presence of guilt. Within the historic confrontation of the Athenian political stage, the presentation of the tragic conflict opposes the illustrated omnipotence: to present that what is divine as incomprehensible is one of the traditional features of Sophocles’ work and his announcement of anti-modernity. “Not-understanding” is the banner of silence when faced with the limit of natural reason. As a response to sophist thought, which (...) replaced the divine paradigm, the preponderance of the gods in the work of Sophocles might be seen as an affirmation. What is characteristic of the traditional restoration proposed by Sophocles is not only the appearance of the Gods in his works, but the particular way in which they reveal themselves. Knowing that what is divine is not characteristic of men because it is not a feature of the former to be understood to a lesser degree than that of its own nature. That is exactly the stage where the struggle between the reality of knowing and the relative appearance of knowing occurs. Bearing this interpretative intention in mind, the aim of the paper is to highlight the way in which evil reveals itself in Oedipus the King, as a device chosen by the gods to trigger the unfolding of the nature of the hero. (shrink)

In this book, T. M. Scanlon offers new answers to these questions, as they apply to the central part of morality that concerns what we owe to each other.

To study the interaction of forces that produce chest wall motion, we propose a model based on the lever system of Hillman and Finucane :951–961, 1987) and introduce some dynamic properties of the respiratory system. The passive elements are considered as elastic compartments linked to the open air via a resistive tube, an image of airways. The respiratory muscles force is applied to both compartments. Parameters of the model are identified in using experimental data of airflow signal measured by pneumotachography (...) and rib cage and abdomen signals measured by respiratory inductive plethysmography on eleven healthy volunteers in five conditions: at rest and with four level of added loads. A breath by breath analysis showed, whatever the individual and the condition are, that there are several breaths on which the airflow simulated by our model is well fitted to the airflow measured by pneumotachography as estimated by a determination coefficient R2 ≥ 0.70. This very simple model may well represent the behaviour of the chest wall and thus may be useful to interpret the relative motion of rib cage and abdomen during quiet breathing. (shrink)

This volume brings together for the first time a significant number of Reid's manuscript papers on natural history, physiology and materialist metaphysics. An important contribution not only to Reid studies but also to our understanding of eighteenth-century science and its context.

La presencia de Platón y del pensamiento platónico se ha mantenido de manera incesante a lo largo de la historia de la cultura. En esta historia, el siglo XX refleja el rechazo y la aceptación, la recepción, en suma, de un modo inusitado tal vez porque, durante este siglo, la humanidad se vio cara a cara con los infiernos que supo crear: un mundo en ruinas hacía imposible intuir la perfecta quietud de las Formas. La recepción de Platón en el (...) siglo XX bucea en la recepción de Platón en aquel mundo contradictorio: ¿cómo se integra su pensamiento fundacionalmente metafísico con la deconstrucción de la metafísica? ¿Cuáles son los alcances de la crítica que la teoría política hace, desde la época de los totalitarismos, al autor de la República? ¿Qué valor cognoscitivo y pedagógico puede tener en mito platónico para filósofos cristianos que se ocupan del pensamiento platónico? ¿Cómo recibe la poesía hispanoamericana su voz de demiurgo? Estas preguntas, de las que se ofrecen diversas respuestas en este libro, son tratadas con rigor académico y confrontadas doblemente con las fuentes: en primer término, con Platón y luego con quienes son estudiados en el presente volumen, aunque desde ángulos muy diversos: M. Heidegger, H. G. Gadamer, K. Popper, E. Cassirer, L. Marechal. La seguridad del tratamiento metodológico y lingüístico que se refleja en esta obra hace que sea altamente recomendable para alumnos de grado y de posgrado en Filosofía, Teoría Política, Literatura y Humanidades en general. (shrink)

In recent decades, psychological research on the effects of mindfulness-based interventions has greatly developed and demonstrated a range of beneficial outcomes in a variety of populations and contexts. Yet, the question of how to foster subjective well-being and happiness remains open. Here, we assessed the effectiveness of an integrated mental training program The Art of Happiness on psychological well-being in a general population. The mental training program was designed to help practitioners develop new ways to nurture their own happiness. This (...) was achieved by seven modules aimed at cultivating positive cognition strategies and behaviors using both formal and informal practices. The program was conducted over a period of 9 months, also comprising two retreats, one in the middle and one at the end of the course. By using a set of established psychometric tools, we assessed the effects of such a mental training program on several psychological well-being dimensions, taking into account both the longitudinal effects of the course and the short-term effects arising from the intensive retreat experiences. The results showed that several psychological well-being measures gradually increased within participants from the beginning to the end of the course. This was especially true for life satisfaction, self-awareness, and emotional regulation, highlighting both short-term and longitudinal effects of the program. In conclusion, these findings suggest the potential of the mental training program, such as The Art of Happiness, for psychological well-being. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Rhetoric, Hermeneutics, and Translation in the Middle AgesMichael CalabreseRhetoric, Hermeneutics, and Translation in the Middle Ages, by Rita Copeland; xiv & 295 pp. Cambridge: Cambridge University Press, 1991, $64.95 cloth, $22.95 paper.In this deeply learned book, Rita Copeland studies the history of rhetoric and grammar and their shifting roles in the history of translation, commentary, and interpretation from classical antiquity through the Middle Ages. Copeland examines the ideological (...) nexus of history, authority, and power in which commentary and vernacular translation function. “Vernacular writing,” she says, can “authorize itself by taking over the function of academic discourse” (p. 8). Her book then traces the history of this “authorization” and this “dis-placement” of Latin sources by the increasingly academically privileged vernacular. All in all, Copeland tells the story of how medieval literary culture articulated its translatio studii by confronting and preserving its Classical inheritance and also developing a role for the vernacular as an active, creative agent in the production of authoritative works. [End Page 413]Ultimately “rhetoric” is the star of Copeland’s book, and in essence she is telling its Roman and medieval life stories. By “rhetoric” we are to understand critical academic language that points toward ethics and practical action. Throughout the Middle Ages every modification or appropriation of critical tools expands the role of commentary and adds new forms of interpretive invention to the translation process. As Copeland puts it, “The medieval practice of translation as a form of appropriation and substitution will be conditioned, as in Roman contexts, by rhetorical theories of invention” (p. 36).The hermeneutical costar is grammar, for as part of the complex appropriation of classical practice, medieval readers recoup the “debased” Roman category of grammar, so that by the time of Martianus Capella it can “claim for itself the whole compass of literary activity” (p. 56). As grammar expands its power, so does rhetoric, a civic Roman art which gets “revalued in terms of service to theology” (p. 59). Medieval commentary now “assumes the character of rhetorical performance” (p. 86) and takes on a “primary productive character,” as it “continually refashions the [studied] text for changing conditions of understanding” (p. 64). What is emerging from all these developments is a medieval translation theory—and practice—which is informed by both academic and practical, ethical goals, that is, a hermeneutics forged by the link of grammar and rhetoric.The rest of the book studies the shifting status and the evolving role of the vernacular in this medieval hermeneutical drama. Copeland addresses the Ovide moralisé and the French translations of the Consolatio, and then Chaucer’s Legend of Good Women and Gower’s Confessio Amantis. We witness here how vernacular products take on authority by “inventing themselves” through authoritative discourse. In Gower’s Confessio we see the fusion of hermeneutics and rhetoric; the poem uses academic modes of discourse in the service of ethics or action. We thus see that by the late Middle Ages vernacular literature plays an authoritative role in the medieval translatio studii, as Gower seeks to “open the institution of learning to the widest possible audience and thereby empower it as a persuasive tool, leading to knowledge of the good” (p. 220). Overall, Copeland has told the story of the “leveling” of academic and vernacular discourse, so that the later, while not dispelling or overthrowing the former, can claim access to its traditional authority.Copeland’s prose is Latinate, at times pedantic and, at times, just plain Latin; reading the book can be a wearing experience. But it is all part of a history she knows in remarkable detail, a history that lies behind many assumptions we have about medieval ethical poetics. To have presented this history is a major scholarly feat. Copeland allows us to see medieval authors as both products and producers of methods of appropriation, imitation, conquest, and preservation—all strategies for “translating” the past and creating a present that can leave its intellectual mark on the future. One might now want to employ Copeland’s history of classical and medieval hermeneutics as a tool for [End Page 414] examining our own, contemporary academic rhetorics and for analyzing the “state of... (shrink)

Thomas Reid was a philosopher who founded the Scottish school of 'common sense'. Much of Reid's work is a critique of his contemporary, David Hume, whose empiricism he rejects. In this work, written after Reid's appointment to a professorship at the university of Glasgow, and published in 1785, he turns his attention to ideas about perception, memory, conception, abstraction, judgement, reasoning and taste. He examines the work of his predecessors and contemporaries, arguing that 'when we find philosophers maintaining that (...) there is no heat in the fire, nor colour in the rainbow … we may be apt to think the whole to be only a dream of fanciful men, who have entangled themselves in cobwebs spun out of their own brain'. Written by one of the Scottish Enlightenment's most important thinkers, this work brings to life the intellectual debates of the time. (shrink)

Thomas Aquinas produced a voluminous body of work on moral theory, and much of that work is on virtue, particularly the status and value of the virtues as principles of virtuous acts, and the way in which a moral life can be organized around them schematically. Thomas Osborne presents Aquinas's account of virtue in its historical, philosophical and theological contexts, to show the reader what Aquinas himself wished to teach about virtue. His discussion makes the complexities of Aquinas's (...) moral thought accessible to readers despite the differences between Thomas's texts themselves, and the distance between our background assumptions and his. The book will be valuable for scholars and students in ethics, medieval philosophy, and theology. (shrink)

There has been an explosion of interest in the metaphysics of fundamentality in recent decades. The consensus view, called metaphysical foundationalism, maintains that there is something absolutely fundamental in reality upon which everything else depends. However, a number of thinkers have chal- lenged the arguments in favor of foundationalism and have proposed competing non-foundationalist ontologies. This paper provides a systematic and critical introduction to metaphysical foundationalism in the current literature and argues that its relation to ontological dependence and substance should (...) be qualified in important ways. (shrink)

In a recent paper Weinberg (2007) claims that there is an essential mark of trustworthiness which typical sources of evidence as perception or memory have, but philosophical intuitions lack, namely that we are able to detect and correct errors produced by these “hopeful” sources. In my paper I will argue that being a hopeful source isn't necessary for providing us with evidence. I then will show that, given some plausible background assumptions, intuitions at least come close to being hopeful, if (...) they are reliable. If this is true, Weinberg's new challenge comes down to the claim that philosophical intuitions are not reliable since they are significantly unstable. In the second part of my paper I will argue that and why the experimentally established instability of folk intuitions about philosophical cases does not show that philosopher's expert intuitions about these cases are instable. (shrink)

I critically examine some deflationary theories of properties, according to which properties are ‘shadows of predicates’ and quantification over them serves a mere quasi-logical function. I start by considering Hofweber’s internalist theory, and pose a problem for his account of inexpressible properties. I then introduce a theory of properties that closely resembles Horwich’s minimalist theory of truth. This theory overcomes the problem of inexpressible properties, but its formulation presupposes the existence of various kinds of abstract objects. I discuss some ways (...) to reduce these existence assumptions, but ultimately suggest that deflationists can hardly avoid quantification over abstract objects of one sort or another. I conclude that property deflationism is perhaps not as deflationary as some philosophers want it to be, but that it’s still apt to call the position ‘deflationary’. (shrink)

Looking back on it, it seems almost incredible that so many equally educated, equally sincere compatriots and contemporaries, all drawing from the same limited stock of evidence, should have reached so many totally different conclusions---and always with complete certainty.

Issues concerning patients' rights are at the center of bioethics, but the political basis for these rights has rarely been examined. In Bioethics in a Liberal Society: The Political Framework of Bioethics Decision Making , Thomas May offers a compelling analysis of how the political context of liberal constitutional democracy shapes the rights and obligations of both patients and health care professionals. May focuses on how a key feature of liberal society -- namely, an individual's right to make independent (...) decisions -- has an impact on the most important relational facets of health care, such as patients' autonomy and professionals' rights of conscience. Although a liberal political framework protects individual judgments, May asserts that this right is based on the assumption of an individual's competency to make sound decisions. May uses case studies to examine society's approach to medical decision making when, for reasons ranging from age to severe mental disorder, a person lacks sufficient competency to make independent and fully informed choices. To protect the autonomy of these vulnerable patients, May emphasizes the need for health care ethics committees and ethics consultants to help guide the decision-making process in clinical settings. Bioethics in a Liberal Society is essential reading for all those interested in understanding how bioethics is practiced within our society. (shrink)

The Scottish philosopher Thomas Reid first published Essays on Active Powers of Man in 1788 while he was Professor of Philosophy at King's College, Aberdeen. The work contains a set of essays on active power, the will, principles of action, the liberty of moral agents, and morals. Reid was a key figure in the Scottish Enlightenment and one of the founders of the 'common sense' school of philosophy. In Active Powers Reid gives his fullest exploration of sensus communis as (...) the basis of all philosophical inquiry. He uses common sense realism to argue for the existence of a stable external world, the existence of other minds, and to offer a powerful challenge to versions of the Theory of Ideas advocated by Hume and Locke . This is a key work of the Scottish Enlightenment that made important contributions to fundamental debates about the basis of philosophical inquiry. (shrink)

What are the truth conditions of want ascriptions? According to an influential approach, they are intimately connected to the agent’s beliefs: ⌜S wants p⌝ is true iff, within S’s belief set, S prefers the p worlds to the not-p worlds. This approach faces a well-known problem, however: it makes the wrong predictions for what we call (counter)factual want ascriptions, wherein the agent either believes p or believes not-p—for example, ‘I want it to rain tomorrow and that is exactly what is (...) going to happen’ or ‘I want this weekend to last forever, but of course it will end in a few hours’. We solve this problem. The truth conditions for want ascriptions are, we propose, connected to the agent’s conditional beliefs. We substantiate this connection by pursuing a striking parallel between (counter)factual and non-(counter)factual want ascriptions on the one hand and counterfactual and indicative conditionals on the other. (shrink)

T. H. Green's Prolegomena to Ethics is a classic of modern philosophy. It begins with Green's idealist attack on empiricist metaphysics and epistemology and develops a perfectionist ethical theory that aims to bring together the best elements in the ancient and modern traditions, and that provides the moral foundations for Green's own distinctive brand of liberalism. David Brink's new edition will restore this great work to prominence, after two decades in which it has been hard to obtain. The present edition (...) uses the text of the fifth edition, accompanied by a new introductory essay, bibliographical essay, and index. Translations are provided for Green's quotations from other languages. Of particular importance is the editor's extended introductory essay, which situates the Prolegomena in its intellectual context, sympathetically but critically engages its main themes, and explains Green's enduring significance for the history of philosophy and contemporary ethical theory. Students and scholars of the history of ethics, ethical theory, political philosophy, and nineteenth century philosophy will find this new edition an invaluable resource. (shrink)

Este artículo propone un recorrido por la naturaleza del mito, sus propiedades distintivas y, de manera particular, los requisitos del mito escatológico. Se establece su relación intrínseca con la tragedia, como campo de expresión de la gravedad de lo humano. La correlación entre el misterio y el drama, dada en el cruce del tiempo y la atemporalidad, se ejemplifica en las obras de Sófocles, con el fin de desembocar en el tratamiento particular de Edipo en Colono (1992) y la presentación (...) de un esbozo de su escatología, previa a la exposición platónica. (shrink)

This paper presents a new approach to the class-theoretic paradoxes. In the first part of the paper, I will distinguish classes from sets, describe the function of class talk, and present several reasons for postulating type-free classes. This involves applications to the problem of unrestricted quantification, reduction of properties, natural language semantics, and the epistemology of mathematics. In the second part of the paper, I will present some axioms for type-free classes. My approach is loosely based on the Gödel–Russell idea (...) of limited ranges of significance. It is shown how to derive the second-order Dedekind–Peano axioms within that theory. I conclude by discussing whether the theory can be used as a solution to the problem of unrestricted quantification. In an appendix, I prove the consistency of the class theory relative to Zermelo–Fraenkel set theory. (shrink)

Suppose that one is at least a minimal realist about a given domain, in that one thinks that that domain contains truths that are not in any interesting sense of our own making. Given such an understanding, what can be said for and against the method of reflective equilibrium as a procedure for investigating the domain? One fact that lends this question some interest is that many philosophers do combine commitments to minimal realism and a reflective equilibrium methodology. Here, for (...) example, is David Lewis on philosophy: Our “intuitions” are simply opinions: our philosophical theories are the same. Some are commonsensical, some are sophisticated; some are particular; some general; some are more firmly held, some less. But they are all opinions, and a reasonable goal for a philosopher is to bring them into equilibrium. Our common task it to find out what equilibria there are that can withstand examination, but it remains for each of us to come to rest at one or another of them… Once the menu of well-worked out theories is before us, philosophy is a matter of opinion. Is that to say that there is no truth to be had? Or that the truth is of our own making, and different ones of us can make it differently? Not at all! If you say flatly that there is no god, and I say that there are countless gods but none of them are our worldmates, then it may be that neither of us is making any mistake of method. We may each be bringing our opinions to equilibrium in the most careful possible way, taking account of all the arguments, distinctions, and counterexamples. But one of us, at least, is making a mistake of fact. Which one is wrong depends on what there is (1983: x-xi). In addition to philosophy in general, the method of reflective equilibrium has also been endorsed as the appropriate procedure for investigating various other subject.. (shrink)

Tracking the development of Foucault's key concepts Lemke offers the most comprehensive and systematic account of Michel Foucault's work on power and government from 1970 until his death in 1984. He convincingly argues, using material that has only partly been translated into English, that Foucault's concern with ethics and forms of subjectivation is always already integrated into his political concerns and his analytics of power. The book also shows how the concept of government was taken up in different lines of (...) research in France before it gave rise to "governmentality studies" in the Anglophone world. A Critique of Political Reason provides a clear and well-structured exposition that is theoretically challenging but also accessible for a wider audience. Thus, the book can beread both as an original examination of Foucault's concept of government and as a general introduction to his "genealogy of power". (shrink)

With Jan Degenaar and Kevin O’Regan’s (D&O) critique of (what they call) ‘autopoietic enactivism’ as point of departure, this article seeks to revisit, refine, and develop phenomenology’s significance for the enactive view. Arguing that D&O’s ‘sensorimotor theory’ fails to do justice to perceptual meaning, the article unfolds by (1) connecting this meaning to the notion of enaction as a meaningful co-definition of perceiver and perceived, (2) recounting phenomenological reasons for conceiving of the perceiving subject as a living body, and (3) (...) showing how the phenomenological perspective does a better job at fulfilling D&O’s requirement for grounding notions of mentality in ‘outer’ criteria than they do. The picture that thus emerges is one of perceptual meaning as an integration of lived, living, and behavioral aspects – a structure of behavior that cannot be captured by appeal to sensorimotor capacities alone but that is adequately illuminated by the enactive notion of adaptive autonomy. (shrink)

This is a new edition of T. H. Green's Prolegomena to Ethics (1883), a classic of modern philosophy, in which Green sets out his perfectionist ethical theory. In addition to the text of the Prolegomena itself, this new edition provides an introductory essay, a bibliographical essay, and an index. Brink's extended editorial introduction examines the context, themes, and significance of Green's work and will be of special interest to readers working on the history of ethics, ethical theory, political philosophy, and (...) nineteenth century philosophy. (shrink)

This volume offers an English translation of John of St. Thomas's Cursus theologicus I, question I, disputation 2. In this particular text, the Dominican master raises questions concerning the scientific status and nature of theology. At issue, here, are a number of factors: namely, Christianity's continual coming to terms with the "Third Entry" of Aristotelian thought into Western Christian intellectual culture - specifically the Aristotelian notion of 'science' and sacra doctrina's satisfaction of those requirements - the Thomistic-commentary tradition, and (...) the larger backdrop of the Iberian Peninsula's flourishing "Second Scholasticism." In this latter context, John of St. Thomas applies the theological principles of Thomas Aquinas to the Scholastic disputes preoccupying Thomist, Franciscan, and Jesuit theologians, such as Cajetan, Bañez, Luis de Molina, Vazquez, Suárez - to name only a few - in a tour de force of theological thinking throughout the entire period of Scholasticism. In the process - and not insignificantly - the status quaestionis of theology's scientific character is clearly framed and answered according to John's satisfaction. Key to John of St. Thomas's resolution of the question is his understanding of the continuity of the power of human reason with the super-intelligibility of divine revelation spelled out in terms of what he calls "virtual revelation." This text presented in this volume is a quintessential example of the deep and abiding harmony that flourished between faith and reason as well as grace and nature within the golden era of Baroque Scholasticism. (shrink)

Duncan Purves and Nicolas Delon have argued that one’s life will be meaningful to the extent that one contributes to valuable states of affairs and this contribution is a result of one’s intentional actions. They then argue, contrary to some theorists’ intuitions, that non-human animals are capable of fulfilling these requirements, and that this finding might entail important things for the animal ethics movement. In this paper, I also argue that things besides human beings can have meaningful existences, but I (...) disagree with Purves and Delon’s theory of meaning, and some of the practical implications they suggest arise from their conclusion. Specifically, I argue that Purves and Delon are wrong to suggest that intentional agency is necessary for one’s life to be meaningful; contributing to valuable states of affairs can be sufficient by itself. Purves and Delon’s objection to such a claim is that it would allow even inanimate objects’ existences to count as meaningful. However, while I accept this... (shrink)

In this chapter, I survey and assess various answers to two basic questions concerning experts: (1) What is an expert?; (2) How can laypeople identify the relevant experts? These questions are not mutually independent, since the epistemology and the metaphysics of experts should go hand in hand. On the basis of our platitudes about experts, I will argue that the prevailing accounts of experts such as truth-linked, knowledge-linked, understanding-linked or service-oriented accounts are inadequate. In contrast, I will defend an evidence-linked (...) account of expertise. In the second part of the chapter, I address the question of how laypeople can identify experts in this sense. Here, I will argue that agreement among experts plays a major role. I will outline how laypeople can follow this criterion without running into circularity. (shrink)

This open access book is a superb collection of some fifteen chapters inspired by Schroeder-Heister's groundbreaking work, written by leading experts in the field, plus an extensive autobiography and comments on the various contributions by Schroeder-Heister himself. For several decades, Peter Schroeder-Heister has been a central figure in proof-theoretic semantics, a field of study situated at the interface of logic, theoretical computer science, natural-language semantics, and the philosophy of language. -/- The chapters of which this book is composed discuss the (...) subject from a rich variety of angles, including the history of logic, the proper interpretation of logical validity, natural deduction rules, the notions of harmony and of synonymy, the structure of proofs, the logical status of equality, intentional phenomena, and the proof theory of second-order arithmetic. All chapters relate directly to questions that have driven Schroeder-Heister's own research agenda and to which he has made seminal contributions. The extensive autobiographical chapter not only provides a fascinating overview of Schroeder-Heister's career and the evolution of his academic interests but also constitutes a contribution to the recent history of logic in its own right, painting an intriguing picture of the philosophical, logical, and mathematical institutional landscape in Germany and elsewhere since the early 1970s. The papers collected in this book are illuminatingly put into a unified perspective by Schroeder-Heister's comments at the end of the book. Both graduate students and established researchers in the field will find this book an excellent resource for future work in proof-theoretic semantics and related areas. (shrink)