This book is a systematic reconstruction of Heidegger's account of time and temporality in Being and Time. The author locates Heidegger in a tradition of 'temporal idealism' with its sources in Plotinus, Leibniz, and Kant. For Heidegger, time can only be explained in terms of 'originary temporality', a concept integral to his ontology. Blattner sets out not only the foundations of Heidegger's ontology, but also his phenomenology of the experience of time. Focusing on a neglected but central aspect of Being (...) and Time, this book will be of considerable interest to all students of Heidegger both inside and outside philosophy. (shrink)

In Natural Ethical Facts William Casebeer argues that we can articulate a fully naturalized ethical theory using concepts from evolutionary biology and cognitive science, and that we can study moral cognition just as we study other forms of cognition. His goal is to show that we have "softly fixed" human natures, that these natures are evolved, and that our lives go well or badly depending on how we satisfy the functional demands of these natures. Natural Ethical Facts is a (...) comprehensive examination of what a plausible moral science would look like.Casebeer begins by discussing the nature of ethics and the possible relationship between science and ethics. He then addresses David Hume's naturalistic fallacy and G. E. Moore's open-question argument, drawing on the work of John Dewey and W. V. O. Quine. He then proposes a functional account of ethics, offering corresponding biological and moral descriptions. Discussing in detail the neural correlates of moral cognition, he argues that neural networks can be used to model ethical function. He then discusses the impact his views of moral epistemology and ontology will have on traditional ethical theory and moral education, concluding that there is room for other moral theories as long as they take into consideration the functional aspect of ethics; the pragmatic neo-Aristotelian virtue theory he proposes thus serves as a moral "big tent." Finally, he addresses objections to ethical naturalism that may arise, and calls for a reconciliation of the sciences and the humanities. "Living well," Casebeer writes, "depends upon reweaving our ethical theories into the warp and woof of our scientific heritage, attending to the myriad consequences such a project will have for the way we live our lives and the manner in which we structure our collective moral institutions.". (shrink)

Sunstein is right that poorly informed heuristics can influence moral judgment. His case could be strengthened by tightening neurobiologically plausible working definitions regarding what a heuristic is, considering a background moral theory that has more strength in wide reflective equilibrium than “weak consequentialism,” and systematically examining what naturalized virtue theory has to say about the role of heuristics in moral reasoning.

In Natural Ethical Facts William Casebeer argues that we can articulate a fully naturalized ethical theory using concepts from evolutionary biology and cognitive science, and that we can study moral cognition just as we study other forms of cognition. His goal is to show that we have "softly fixed" human natures, that these natures are evolved, and that our lives go well or badly depending on how we satisfy the functional demands of these natures. Natural Ethical Facts is a (...) comprehensive examination of what a plausible moral science would look like.Casebeer begins by discussing the nature of ethics and the possible relationship between science and ethics. He then addresses David Hume's naturalistic fallacy and G. E. Moore's open-question argument, drawing on the work of John Dewey and W. V. O. Quine. He then proposes a functional account of ethics, offering corresponding biological and moral descriptions. Discussing in detail the neural correlates of moral cognition, he argues that neural networks can be used to model ethical function. He then discusses the impact his views of moral epistemology and ontology will have on traditional ethical theory and moral education, concluding that there is room for other moral theories as long as they take into consideration the functional aspect of ethics; the pragmatic neo-Aristotelian virtue theory he proposes thus serves as a moral "big tent." Finally, he addresses objections to ethical naturalism that may arise, and calls for a reconciliation of the sciences and the humanities. "Living well," Casebeer writes, "depends upon reweaving our ethical theories into the warp and woof of our scientific heritage, attending to the myriad consequences such a project will have for the way we live our lives and the manner in which we structure our collective moral institutions.". (shrink)

Dr Hart sets out to answer this question by showing that the issue is as much about the nature of causation as it is about the natures of mind and matter.

We critically review themushrooming literature addressing the neuralmechanisms of moral cognition (NMMC), reachingthe following broad conclusions: (1) researchmainly focuses on three inter-relatedcategories: the moral emotions, moral socialcognition, and abstract moral reasoning. (2)Research varies in terms of whether it deploysecologically valid or experimentallysimplified conceptions of moral cognition. Themore ecologically valid the experimentalregime, the broader the brain areas involved.(3) Much of the research depends on simplifyingassumptions about the domain of moral reasoningthat are motivated by the need to makeexperimental progress. This is a (...) valuablebeginning, but as more is understood about theneural mechanisms of decision-making, morerealistic conceptions will need to replace thesimplified conceptions. (4) The neuralcorrelates of real-life moral cognition areunlikely to consist in anything remotely like a``moral module'' or a ``morality center.'' Moralrepresentations, deliberations and decisionsare probably highly distributed and notconfined to any particular brainsub-system. Discovering the basic neuralprinciples governing planning, judgment anddecision-making will require vastly more basicresearch in neuroscience, but correlatingactivity in certain brain regions withwell-defined psychological conditions helpsguide neural level research. Progress on socialphenomena will also require theoreticalinnovation in understanding the brain'sdistinctly biological form of computationthat is anchored by emotions, needs, drives,and the instinct for survival. (shrink)

Game-theoretic explanations of behavior need supplementation to be descriptive; behavior has multiple causes, only some governed by traditional rationality. An evolutionarily informed theory of action countenances overlapping causal domains: neurobiological, psychological, and rational. Colman's discussion is insufficient because he neither evaluates learning models nor qualifies under what conditions his propositions hold. Still, inability to incorporate emotions in axiomatic models highlights the need for a comprehensive theory of functional rationality.

It is argued that Heidegger should be seen as something of a Kantian Idealist. Like Kant, Heidegger distinguishes two standpoints (transcendental and empirical) which we can occupy when we ask the question whether natural things depend on us. He agrees with Kant that from the empirical or human standpoint we are justified in saying that natural things do not depend on us. But in contrast with Kant, Heidegger argues that from the transcendental standpoint we can say neither that natural things (...) do depend on us, nor that they do not. His reasons for saying this, however, represent an attempt to rework both Kant's temporal idealism and his temporal interpretation of the concept of an object (which shows up in Heidegger as a temporal interpretation of being). Heidegger suggests that Kant was led astray into a transcendental idealism about natural entities, because he did not understand the implications of transcendental idealism about being. (shrink)

Readers will gain insight in speaking truth in love, learn to avoid manipulating others, and realize the freedom of saying 'no.'"--Provided by publisher.

In the fall of 1869, the first of eight students set off from the tiny Sadowara Domain in southeastern Kyushu to pursue study in America and Europe. Overshadowed by more famous peers from other domains, the Sadowara students have been all but forgotten, and their lives abroad remain an untold story. Yet they played an important role in the early development of Japanese studies in the United States. Enrolling at diverse institutions mostly in the Northeast, six of the students came (...) to form a close relationship with Yale’s university librarian, a philologist named Addison Van Name. Inspired by his new friends to study the Japanese language, within a year Van Name was offering America’s first college course in Japanese, and he quickly began to produce scholarship on Japan and its language, literature, and history. By the mid-1870s, the Sadowara students had returned to their home country, where their subsequent careers constituted a microcosm of the paradox and transformation of the early Meiji period. Van Name maintained contact with his Japanese friends, and through this long-distance relationship succeeded in building America’s first significant Japanese library collection: a 3,000-volume collection of Edo and early Meiji titles that still survives today. (shrink)

Early in Being and Time Heidegger announces that the primary concept by means of which he aims to understand Dasein is the concept to which he gives the name ‘existence.’ But what is existence? Existence is, roughly, that feature of Dasein that its self-understanding is constitutive of its being what or who it is. In an important sense, this concept embodies Heidegger’s existentialism. At the center of existentialism lies the claim that humans are given their content neither by an ahistorical, (...) transcultural essence, nor by nature. Rather, Dasein itself determines this content in its act of self-understanding. Kierkegaard expressed this in his famous formulation that “The self is that which relates itself to itself;” Ortega in his catchy phrase, “Man has no nature;” and Sartre in his notorious proposition, “Existence comes before essence.” All of these dicta articulate the same idea. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:What Do You Mean, Rhetoric Is Epistemic?William D. HarpineIn 1967, Robert L. Scott (1967) advocated that "rhetoric is epistemic." This concept has enriched the work of rhetorical theorists and critics. Scott's essay is founded in a concept of argumentative justification in rhetoric, viewed as an alternative to analytic logic. Other writers, including Brummett (1976), Railsback (1983), and Cherwitz and Hikins (1986), have offered variations on Scott's theme. The (...) thesis that rhetoric is epistemic has been controversial, however, and from the tone of the debate one may draw two conclusions: many rhetorical theorists feel that Scott was on to something important, and the thesis as it has been developed is flawed. Much of the dispute centers on what the thesis means. These discussions have not yet adequately clarified that issue.The philosopher's most fundamental obligation is to define terms with care. It is in precisely this respect that the rhetoric-is-epistemic theorists have fallen short. Some of the key terms in this literature include rhetoric, knowledge, certainty, and truth. In too many cases, the writers on rhetorical epistemology have not defined their key terms at all. In other cases, their definitions are inadequate or inconsistent. This essay undertakes to sort out the most important definitional problems, which center on the rhetoric-is-epistemic theorists' habit of equivocating about the meanings of "rhetoric" and "certainty." The result makes it possible to endorse the validity of Scott's essentially ethical conclusions, while dismissing a number of unnecessary complexities in the arguments made by rhetoric-as-epistemic theorists. Finally, a few alternatives that might lead to more robust foundations for the rhetoric-as-epistemic thesis are suggested.In 1978, after reviewing four distinct interpretations of the claim that rhetoric is epistemic, Leff concluded that clarification of what that claim means "deserves more disciplined treatment than it has received in the recent literature" (1978, 77). The same could still be said. After some [End Page 335] thirty years of active research and speculation on the topic, one now sees fewer publications specifically advocating that rhetoric is epistemic. The distinguished rhetorical theorist Barry Brummett (1990) has declared the thesis deceased (69-72).All the same, textbook authors treat the thesis as a given, despite their tendency to interpret it in wildly different ways. Foss, for example, puts forward a view that "in the field of communication, the idea that rhetoric creates reality is known as the notion that rhetoric is epistemic, which simply means that rhetoric creates knowledge; epistemology is the study of the origin and nature of knowledge" (1989, 122; emphasis in the original). This version of the thesis, claiming that rhetoric actually "creates reality," might be more ontological than it is epistemic.1 Herrick takes a dialectical view that "through rhetorical interaction, people come to accept some ideas as true and to reject others as false. Thus, rhetoric's epistemic function in society can be seen in some ways to be a result of its benefit of testing ideas." Herrick continues that "once an idea has been tested thoroughly by a group, community, and society, it becomes part of what these groups take to be knowledge." Herrick contrasts this with the rejected view that "knowledge is all objective in nature and comes to us by way of direct experience or education" (1997, 22). Both Herrick and Foss offer interesting theses, and both attribute their views to Scott, but their views are obviously very different. There can be no surer evidence of the failure to use terms precisely.Brummett (1990) attributes the demise of rhetoric-is-epistemic research to the failure of critics to employ the idea in rhetorical criticism. Brummett might be right to the extent that much of the rhetoric-is-epistemic literature is indeed exceptionally abstract. Specific discussions might clarify some issues. Nonetheless, some notable rhetorical critics have indeed employed a concept that rhetoric is epistemic (e.g., Scott and Klumpp 1984; Sullivan 1992). The issues remain unclear. Furthermore, rhetorical criticism per se cannot clarify the meanings of theoretical terms. More likely, one sees less and less published research about the thesis that rhetoric is epistemic precisely because the thesis has not been laid out clearly... (shrink)

John Searle’s argument that social-scientific laws are impossible depends on a special open-ended feature of social kinds. We demonstrate that under a noncontentious understanding of bridging principles the so-called "counts-as" relation, found in the expression "X counts as Y in (context) C," provides a bridging principle for social kinds. If we are correct, not only are social-scientific laws possible, but the "counts as" relation might provide a more perspicuous formulation for candidate bridge principles.

In two articles, Smits, Buekens, and du Plessis have argued that John Searle’s account of institutional facts suffers serious flaws and should be replaced with a reductive account they call “incentivization.” We argue against their view in two ways. First, the specific flaws they find in Searle are based on misunderstandings. Second, “incentivization,” as they present it, fails as a reduction of strict collective actions and, thus, cannot account for institutional facts such as money or property.

Merleau-Ponty spent the summer of 1960 in the small French village of Le Tholonet writing Eye and Mind. His choice of location was no accident. Le Tholonet was the physical and emotional epicenter of Paul Cezanne’s late painting, the ultimate proving ground of his relentless quest to reveal the truth of landscape in art.It makes perfect sense that Merleau-Ponty wrote Eye and Mind in Le Tholonet. The essay is a philosophical meditation on vision and painting. But it also is a (...) meditation on place, in the deeply saturated sense that encompasses the landscape, its natural and human history, and the history of the painter who brought this part of Provence to universal visibility in his art. Le Tholonet is the terroir of Eye and Mind, the site and soil of this final, extraordinary expression of Merleau-Ponty’s thinking. Merleau-Ponty passa l’été 1960 dans le petit village français de Le Tholonet en écrivant L’OEil et l’Esprit. Le choix de ce lieu n’est pas accidentel. Le Tholonet était l’épicentre physique et émotionnel de la dernière peinture de Paul Cézanne, le terrain d’essai final de sa quête incessante pour arriver à révéler la vérité du paysage dans l’art. C’est tout à fait sensé que Merleau-Ponty ait écrit L’OEil et l’Esprit à Le Tholonet. L’essai est une méditation philosophique sur la vision et sur la peinture. Mais c’est aussi une méditation sur le lieu, sur le sens profondément saturé qui entoure le paysage, sur son histoire naturelle et humaine, et sur l’histoire du peintre qui porta, par son art, ce coin de la Provence à la visibilité universelle. On pourrait alors dire que Le Tholonet est le terroir de L’OEil et l’Esprit, le site et le sol de cette expression finale et extraordinaire de la réflexion de Merleau-Ponty. Merleau-Ponty trascorse l’estate del 1960 nel piccolo villaggio francese di Le Tholonet, dedicandosi alla scrittura de L’occhio e lo spirito. La scelta di questo luogo non fu casuale. Le Tholonet fu infatti l’epicentro fisico ed emotivo della pittura dell’ultimo Cézanne, il campo di prova finale del suo tentativo instancabile di rivelare la verità del paesaggio nell’arte. È del tutto coerente che Merleau-Ponty abbia scritto L’occhio e lo spirito a Le Tholonet. Il saggio costituisce una riflessione filosofica sulla visione e sulla pittura, ma rappresenta anche una meditazione sul senso di un luogo, secondo un’accezione densa che comprende il paesaggio, la sua storia naturale e umana, e la storia del pittore che attraverso la sua arte ha portato questa parte della Provenza a una visibilità universale. Le Tholonet è il terroir de L’occhio e lo spirito, il sito che ospita e il terreno che nutre quest’ultima straordinaria espressione del pensiero di Merleau-Ponty. (shrink)

Both the Sarbanes–Oxley Act of 2002 and the Dodd-Frank Act of 2010 include clawback provisions that require executives to pay back incentive compensation earned on financial statements that are restated in a subsequent period. Such provisions intend to reduce unethical reporting behavior by executives who otherwise might be more inclined to misstate financial statements to boost incentive-based compensation. However, such provisions could promote rather than deter unethical behavior. In particular, Pyzoha :2515–2536, 2015) finds that, under certain conditions, executives are less (...) willing to restate financial statements in the presence of a clawback policy. Similarly, auditors might also act unethically by being less likely to propose restatements in the presence of clawbacks to avoid upsetting management. To examine this possibility, this study reports the results of three experiments that examine the effect of clawback provisions on auditor judgment. Contrary to expectations, our three experiments, along with supplemental qualitative evidence consistently indicate that clawbacks do not affect auditors’ propensity to propose restatements. These results suggest that a decrease in the number of restatements in a clawback environment will not be due to auditors acting unethically to appease management. The effects of clawbacks on auditors’ risk assessments, however, are less conclusive. As such, we offer potential post hoc explanations to guide future research. (shrink)

Since the Great Recession of 2008–2009, practitioners of the liberal arts and sciences have experienced increasing pressure to demonstrate the relevance and value of liberal learning to working lives and careers. The economic crisis brought on by the COVID-19 pandemic is likely to increase that pressure. In this environment, how should defenders of the liberal arts and sciences be thinking about work and working lives? This essay attempts to answer that question by exploring broad trends in work and workplaces and (...) connecting those trends back to the traditional concerns of liberal learning. The essay also discusses some of the changes that will be necessary in the ways academic departments and college and university administrators think about the undergraduate curriculum. (shrink)

The purpose of this paper is to examine the central role of praxis in Arendt’s conception of the human world and the structure of political life as a site of subjective interaction and narrative discourse. First, Arendt’s use of Aristotle will be presented in terms of the meaning of action as a unique philosophical category. Second, Arendt’s encounter with the work of Martin Heidegger will be shown to involve a critical response to his reading of Aristotle. Finally, the revised conception (...) of praxis that derives from her philosophical reflections will be related to the experience of narrative as a necessary complement to human plurality. (shrink)

An objection to reductionism in the epistemology of testimony that is often repeated but rarely defended in detail is that there is not enough positive evidence to provide the non-testimonial, positive reasons reductionism requires. Thus, on pain of testimonial skepticism, reductionism must be rejected. Call this argument the ‘Not Enough Evidence Objection’. I will defend reductionism about testimonial evidence against the NEEO by arguing that we typically have non-testimonial positive reasons in the form of evidence about our testifier's evidence. With (...) a higher-level evidence principle borrowed from recent work on the epistemology of disagreement, I argue that, granting some plausible assumptions about conversational norms, the NEEO is unsound.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.EVIDENCE OF EVIDENCE AND TESTIMONIAL REDUCTIONISMVolume 9, Issue 4William D. RowleyDOI: https://doi.org/10.1017/epi.2012.25Your 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. EVIDENCE OF EVIDENCE AND TESTIMONIAL REDUCTIONISMVolume 9, Issue 4William D. RowleyDOI: https://doi.org/10.1017/epi.2012.25Available 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. EVIDENCE OF EVIDENCE AND TESTIMONIAL REDUCTIONISMVolume 9, Issue 4William D. RowleyDOI: https://doi.org/10.1017/epi.2012.25Available 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)

Adorno’s dialectical approach to aesthetics is perhaps understood better in terms of his monumental work, 'Aesthetic Theory,' which attempts to relate the speculative tradition in philosophical aesthetics to the situation of art in twentieth-century society, than in terms of purely theoretical claims. This paper demonstrates that Adorno embraces the Kantian thesis concerning art’s autonomy and that he criticizes transcendental philosophy. It also discusses how Adorno provides the outlines for a dialectical conception of artistic truth in relation to his argument with (...) Hegel. Adorno’s assessment of the Enlightenment is linked to his interpretation of twentieth-century literature. The conclusion of this paper emphasizes the political implications of Adorno’s position when the philosopher approaches art as a sign of historical truth. (shrink)

Early in Being and Time Heidegger announces that the primary concept by means of which he aims to understand Dasein is the concept to which he gives the name ‘existence.’ But what is existence? Existence is, roughly, that feature of Dasein that its self-understanding is constitutive of its being what or who it is. In an important sense, this concept embodies Heidegger’s existentialism. At the center of existentialism lies the claim that humans are given their content neither by an ahistorical, (...) transcultural essence, nor by nature. Rather, Dasein itself determines this content in its act of self-understanding. Kierkegaard expressed this in his famous formulation that “The self is that which relates itself to itself;” Ortega in his catchy phrase, “Man has no nature;” and Sartre in his notorious proposition, “Existence comes before essence.” All of these dicta articulate the same idea. (shrink)