In spite of its dominance, there are well-known problems with Rawls’s method of reflective equilibrium (MRE), as a method of justification in meta-ethics. One issue in particular has preoccupied commentators, namely, the capacity of this method to provide a convincing account of the objectivity of our moral beliefs. Call this the Lack-of-Objectivity Charge. One aim of this article is to examine the charge within the context of Rawls’s later philosophy, and I claim that the lack-of-objectivity charge remains unanswered. A second (...) aim of this article is to examine the extent to which, despite Rawls’s express intention to avoid reliance on Kant’s moral philosophy, supplementing Rawls’s political constructivism with some Kantian elements, in particular Kant’s idea of a universal principle of right, not only addresses some of the issues raised by the lack-of-objectivity charge, but also does so without compromising the ability of the Rawlsian account to accommodate the pluralism of conceptions of the good, which he takes to be a fact of modern democracies. I argue for a revised justificatory methodology, which combines Rawls’s MRE and Kant’s Critical Method. (shrink)

A key aim in biology and psychology is to identify fundamental principles underpinning the behavior of animals, including humans. Analyses of human language and the behavior of a range of non-human animal species have provided evidence for a common pattern underlying diverse behavioral phenomena: Words follow Zipf's law of brevity (the tendency of more frequently used words to be shorter), and conformity to this general pattern has been seen in the behavior of a number of other animals. It has (...) been argued that the presence of this law is a sign of efficient coding in the information theoretic sense. However, no strong direct connection has been demonstrated between the law and compression, the information theoretic principle of minimizing the expected length of a code. Here, we show that minimizing the expected code length implies that the length of a word cannot increase as its frequency increases. Furthermore, we show that the mean code length or duration is significantly small in human language, and also in the behavior of other species in all cases where agreement with the law of brevity has been found. We argue that compression is a general principle of animal behavior that reflects selection for efficiency of coding. (shrink)

The purpose of the present report is to draw the philosophical community’s attention to the universal principle of cognition, the principle of extrapolation, capable of integrating the present and possibly, the future methods of man’s cognitive attitude to the world. Extrapolation is interpreted as a key logical-and-gnosiological procedure and, depending on subject/object relationships, is subdivided into “actual” and “real”. According to the actual extrapolation principle in any kind of cognition, it is important to take account of the fact of (...) the ontological presence of the individual in the world. The real extrapolation method is based on the available gnosiological content of a cognizing subject and on the use of a totality of the logical, gnosiological, epistemological, methodological, content-related and even psychological wealth of accumulated knowledge with the aim of its augmentation. The all-important aim of new gnosiology (theory of knowledge) should consist in studying permissible bounds of extrapolation, and in identifying basic laws of extrapolation of knowledge in two forms of its being as a necessary condition of their possible synthesis. (shrink)

Next SectionLanguages that are classified as non-Sequence-of-Tense come in more than one variety (e.g., Arregui & Kusumoto 1998): some of these languages allow a past tense in before-clauses while others do not. We propose that some languages have quantificational (existential) tenses, while others have pronominal (referential/bound) tenses. The past tense in before-clauses is ill-formed in a language that has quantificational tenses, because the semantics of before is incompatible with existential quantification over times. A language with pronominal tenses does not have (...) this problem. The pronominal/quantificational tense distinction interacts with the Sequence-of-Tense parameter, providing a general theory of possible and impossible languages. (shrink)

Languages that are classified as non-Sequence-of-Tense come in more than one variety : some of these languages allow a past tense in before -clauses while others do not. We propose that some languages have quantificational tenses, while others have pronominal tenses. The past tense in before -clauses is ill-formed in a language that has quantificational tenses, because the semantics of before is incompatible with existential quantification over times. A language with pronominal tenses does not have this problem. The pronominal/quantificational tense (...) distinction interacts with the Sequence-of-Tense parameter, providing a general theory of possible and impossible languages. (shrink)

In this paper I propose that Adam Smith’s Theory of Moral Sentiments provides a solution to a well-known problem in contemporary ethical debate, i.e. the incompatibility between classic virtue ethics which is particularistic and informed by an ideal of virtue on the one hand, and modern principle-based ethics which attributes a prominent place to universal rules on the other. Smith acknowledges the incompatibility of these two paradigms. But, in order to preserve the advantages of both kinds of theories, he (...) proposes a third kind of moral theory: This theory can account for ancient-like virtues and judgments sensitive to the particularities of a specific context as well as for a limited set of universal rules, namely the ‘rules of justice’. The clue to this move is a change of the point of view from which moral judgments are assessed to what I call a ‘sympathetic-impartial perspective’. With this original approach Smith succeeds in articulating in a single and coherent theory the apparently irreconcilable elements of ancient and Modern accounts of morality. (shrink)

This chapter discusses the limitations of approaches to modelling and handling evidential issues using hierarchical network representations. Such models of evidential inference rest on the compound proposition that real-world evidential inference usually or always consists of propositional ‘atoms’ that are linked together by nomological entities of some kind, entities that are often — but not always — called ‘generalisations’. These sorts of models or representations of evidential inference are referred to as ‘network-and-generalisation’ models of evidential inference. It is argued that (...) for certain important problems, especially where these concern meaning and human understanding, these need to be complemented by other methods. (shrink)

This article discusses the exegeses of two Qur'anic verses: Qur'an 2:143, which describes righteous Muslims as constituting a “middle/moderate community” (umma wasat) and Qur'an 5:66, which similarly describes righteous Jews and Christians as constituting a “balanced/moderate community” (umma muqtasida). Taken together, these verses clearly suggest that it is subscription to some common standard of righteousness and ethical conduct that determines the salvific nature of a religious community and not the denominational label it chooses to wear. Such a perspective offers the (...) possibility of formulating universal principles of ethical and moral conduct, which may contribute to the formation of a genuinely pluralist global society today. Through a close study of Qur'anic exegeses of these verses from the late first/seventh century to modern times, I retrieve some of the most prevalent Muslim understandings of “moderation” through time and dwell on their contemporary implications. (shrink)

International human rights law that protects freedom of the press provides a cross-culturally reliable foundation from which to launch a consideration of universal principles in journalism ethics. After examining certain assumptions made by the international law about individuals and about the kind of journalism the law intends to protect, in this article I propose that truthtelling, independence, and freedom with responsibility are universal ethical principles international law envisions for journalists. These principles would undoubtedly be applied (...) differentially in different cultures, but I conclude that the culturally specific ways journalists analyze ethical dilemmas can arise from a common concern for the 3 principles. (shrink)

This paper tries to shed some light on the paradox that people cling to national ideologies at just the time when nations are counting less and less in social, cultural, economic and political affairs, and when transnational corporations and international organizations increasingly determine the framework of things. Many nations still rigidly think of themselves as independent and sovereign, accountable to no one but themselves, even when our global interdependence can no longer be ignored or denied. Ethnic cleansing and crimes against (...) humanity testify to the dangers of isolationist tendencies, such as blind conservatism, which we may escape only by cultivating and advancing democracy and a shared public life on a global scale, i.e. by developing transnational institutions on strictly empirical and experimental grounds that could assist people in coping with the newly emerging world-order. Key Words: cosmopolitanism • ethnic cleansing • ethnic codes • human rights • international organizations • nationalism • natural rights • negotiated agreements • patriotism • self-evident truths • sovereignty • universal moral principles. (shrink)

This paper tries to shed some light on the paradox that people cling to national ideologies at just the time when nations are counting less and less in social, cultural, economic and political affairs, and when transnational corporations and international organizations increasingly determine the framework of things. Many nations still rigidly think of themselves as independent and sovereign, accountable to no one but themselves, even when our global interdependence can no longer be ignored or denied. Ethnic cleansing and crimes against (...) humanity testify to the dangers of isolationist tendencies, such as blind conservatism, which we may escape only by cultivating and advancing democracy and a shared public life on a global scale, i.e. by developing transnational institutions on strictly empirical and experimental grounds that could assist people in coping with the newly emerging world-order. (shrink)

The free energy principle (FEP) portends to provide a unifying principle for the biological and cognitive sciences. It states that for a system to maintain non-equilibrium steady-state with its environment it must minimise its (information-theoretic) free energy. Under the FEP, to minimise free energy is equivalent to engaging in approximate Bayesian inference. According to the FEP, therefore, inference is at the explanatory base of biology and cognition. In this paper, we discuss a specific challenge to this inferential formulation of adaptive (...) self-organisation. We call it the universal ethology challenge: it states that the FEP cannot unify biology and cognition, for life itself (or adaptive self-organisation) does not require inferential routines to select adaptive solutions to environmental pressures (as mandated by the FEP). We show that it is possible to overcome the universal ethology challenge by providing a cautious and exploratory treatment of inference under the FEP. We conclude that there are good reasons for thinking that the FEP can unify biology and cognition under the notion of approximate Bayesian inference, even if further challenges must be addressed to properly draw such a conclusion. (shrink)

Psychologists live in a globalizing world where traditional boundaries are fading and, therefore, increasingly work with persons from diverse cultural backgrounds. The Universal Declaration of Ethical Principles for Psychologists provides a moral framework of universally acceptable ethical principles based on shared human values across cultures. The application of its moral framework in developing codes of ethics and reviewing current codes may help psychologists to respond ethically in a rapidly changing world. In this article, a model is presented (...) to demonstrate how to use the Universal Declaration as a guide for creating or reviewing a code of ethics. This model may assist psychologists in various parts of the world in establishing codes of ethics that will promote global understanding and cooperation while respecting cultural differences. The article describes the steps involved in the application of the model and provides concrete examples as well as several useful comments and suggestions. This guide for the application of the Universal Declaration may also be used for consultation, education, and training relative to the Universal Declaration of Ethical Principles for Psychologists. (shrink)

Monshi and Zieglmayer's case study presents Sri Lankan participants as having views on the privacy of health information that differ radically from those commonly found in Western nations. This article explores 2 questions that their case study raises for the ethical review of research in international settings: First, are allegedly universal ethical principles - of the sort promulgated in the Belmont Report (National Commission for the Protection of Human Subjects of Biomedical and Behavioral Research, 1978) - useful in (...) international settings?, and second, how should research oversight bodies address the challenges that arise in international behavioral and social science research? (shrink)

This, the third seminar organised by the AREC university sector committee, included short presentations followed by parallel workshops. These proposed and explored basic principles for ethical review in the context of current models within the university REC sector. In this report, following an introduction, each of the speakers/workshop leaders summarizes their own perspective on the issues raised and discussed.

A bounded ultrasheaf is a nonstandard universe constructed from a superstructure in a Boolean valued model of set theory. We consider the bounded elementary embeddings between bounded ultrasheaves. Then the standardization principle is true if and only if the ultrafilters are comparable by the Rudin-Frolik order. The base concept is that the bounded elementary embeddings correspond to the complete Boolean homomorphisms. We represent this by the Rudin-Keisler order of ultrafilters of Boolean algebras.

Curved multi-dimensional space-times (5D and higher) are constructed by embedding them in one higher-dimensional flat space. The condition that the embedding coordinates have a separable form, plus the demand of an orthogonal resulting space-time, implies that the curved multi-dimensional space-time has 4D de-Sitter subspaces (for constant extra-dimensions) in which the 3D subspace has an accelerated expansion. A complete determination of the curved multi-dimensional spacetime geometry is obtained provided we impose a new type of “equivalence principle”, meaning that there is a (...) geodesic which from the embedding space has a rectliniar motion. According to this new equivalence principle, we can find the extra-dimensions metric components, each curved multi-dimensional spacetime surface’s equation, the energy-momentum tensors and the extra-dimensions as functions of a scalar field. The generic geodesic in each 5D spacetime are studied: they include solutions where particle’s motion along the extra-dimension is periodic and the 3D expansion factor is inflationary (accelerated expansion). Thus, the 3D subspace has an accelerated expansion. (shrink)

In her political philosophy, Martha C. Nussbaum defends liberal political principles on the basis of an objective conception of the good of human beings. This paper examines whether her argument succeeds. It identifies three methods to which Nussbaum refers in order to select the central human capabilities, whose exercise is seen as constituting the human good. It asks whether these methods – the interpretation of actual ways of human self-understanding, the search for necessary anthropological features, and the idea of (...) an overlapping consensus – can yield liberal political principles. The paper concludes that it is doubtful that the first two methods will lead to this result. As to the third method, it may yield liberal principles only insofar as it relies on the notion of human dignity which is interpreted in a way that contains a strong view of equality of all human beings. In this way, universal liberal principles are not primarily based on considerations of the human good, but on a genuine moral standpoint. (shrink)

A major problem that skeptical critics have identified with the project of environmental ethics as it is often conceived is that it involves the search for a criterion of moral considerability, and some claim that this search has not only been unsuccessful, but it is in principle mistaken. Birch has recently argued that this whole problem can be avoided through his proposal of universal consideration in a “root sense,” which applies to all beings, with no exceptions marked by any (...) of the criteria proposed by others. I argue that the strengths of this proposal are its openness to new value discoveries and its focus on agents’ practices. Its flaw is its failure to account convincingly for how values are ever formulated or obligations generated. Hence, it does not represent a viable alternative to the approach he rejects. However, rather than return to that approach, I suggest that Birch’s own line of argument could be developed more consistently if, from his starting point of “deontic experience,” one were to develop an explicitly deontological ethic that focuses more decisively on moral consideration as opposed to moral considerability. (shrink)

A major problem that skeptical critics have identified with the project of environmental ethics as it is often conceived is that it involves the search for a criterion of moral considerability, and some claim that this search has not only been unsuccessful, but it is in principle mistaken. Birch has recently argued that this whole problem can be avoided through his proposal of universal consideration in a “root sense,” which applies to all beings, with no exceptions marked by any (...) of the criteria proposed by others. I argue that the strengths of this proposal are its openness to new value discoveries and its focus on agents’ practices. Its flaw is its failure to account convincingly for how values are ever formulated or obligations generated. Hence, it does not represent a viable alternative to the approach he rejects. However, rather than return to that approach, I suggest that Birch’s own line of argument could be developed more consistently if, from his starting point of “deontic experience,” one were to develop an explicitly deontological ethic that focuses more decisively on moral consideration as opposed to moral considerability. (shrink)

Ethical principles are fundamental for the exercise of any profession. Portuguese psychologists have waited for 30 years for professional validation. This paper will define the Portuguese psychologists’ ethical principles, with a universal view as a starting point and then an adaptation to the cultural and professional reality in Portugal. The level of acceptability of these principles will be ascertained in a later paper.

Philosophers promoting a version ofUniversal Self Consciousness mysticism(including Wainwright, Alston, Hick, Wilber andForman) take it that their interpretations ofmysticism are consistent with currentscientific findings. However, their theorieshave been implicitly or explicitly against thecentral claim arising from science, namely, thephysical causal completeness principle. Thereis strong ground to accept physical causalcompleteness for human functioning, and theassessment of physical completeness isindependent of the phenomenology of UniversalSelf Consciousness mystical experience.Further, there is a positive account ofUniversal Self Consciousness mysticism thataccepts physical causal completeness. Such anaccount (...) is preferable to the many accounts thatboth require its denial and yet give nobasically satisfactory evidence to ground thatdenial. (shrink)

The presented enhanced version of Eriksen’s theorem defines an universal transform of the Foldy–Wouthuysen type and in any external static electromagnetic field reveals a discrete symmetry of Dirac’s equation, responsible for existence of a highly influential conserved quantum number—the charge index distinguishing two branches of DE spectrum. It launches the charge-index formalism obeying the charge-index conservation law. Via its unique ability to manipulate each spectrum branch independently, the CIF creates a perfect charge-symmetric architecture of Dirac’s quantum mechanics, which resolves (...) all the riddles of the standard DE theory. Besides the abstract CIF algebra, the paper discusses: the novel accurate charge-symmetric definition of the electric-current density; DE in the true-particle representation, where electrons and positrons coexist on equal footing; flawless “natural” scheme of second quantization; and new physical grounds for the Fermi–Dirac statistics. As a fundamental quantum law, the CICL originates from the kinetic-energy sign conservation and leads to a novel single-particle physics in strong-field situations. Prohibiting Klein’s tunneling in Klein’s zone via the CICL, the precise CIF algebra defines a new class of weakly singular DE solutions, strictly confined in the coordinate space and experiencing the total reflection from the potential barrier. (shrink)

The anthropic principle, that the universe exists in some sense for life, has persisted in recent religious and scientific thought because it derives from cosmological fact. It has been unsuccessful in furthering our understanding of the world because its advocates tend to impose final metaphysical solutions onto what is a physical problem. We begin by outlining the weak and strong versions of the anthropic principle and reviewing the discoveries that have led to their formulation. We present the reasons some have (...) given for ignoring the anthropic implications of these discoveries and find these reasons wanting—a real phenomenon demands real investigation. Theological and scientific solutions of the problem are then considered and criticized; these solutions provide dead ends for explanation. Finally, we pursue the path that explanation must follow and look at the physical details of the problem. It seems clear that the anthropic principle has been poorly framed. Removing the ambiguities surrounding the meaning of “life” may lead to more profitable investigations. (shrink)