مداخلة مترجمة عن الفرنسية للفيلسوف الفرنسي جيل دولوز.

This paper shows that the resources mobilized by recent arguments against individualism in the philosophy of mind also suffice to construct a good argument against a Humean-style skepticism about our knowledge of extra-mental reality. The argument constructed, however, will not suffice to lay to rest the attacks of a truly global skeptic who rejects the idea that we usually know what our occurrent mental states are.

The ten essays in this collection were written to celebrate the 50th anniversary of the lectures which became Wilfrid Sellars's Empiricism and the Philosophy of Mind, one of the crowning achievements of 20th-century analytic philosophy. Both appreciative and critical of Sellars's accomplishment, they engage with his treatment of crucial issues in metaphysics and epistemology. The topics include the standing of empiricism, Sellars's complex treatment of perception, his dissatisfaction with both foundationalist and coherentist epistemologies, his commitment to realism, and the status (...) of the normative. The volume shows how vibrant Sellarsian philosophy remains in the 21st century. (shrink)

Noted psychologist and philosopher develops his own brand of pragmatism, based on theories of C. S. Peirce. Emphasis on "radical empiricism," versus the transcendental and rationalist tradition. One of the most important books in American philosophy. Note.

Advanced Cell Technology's Ethics Advisory Board has been called window dressing for a corporate marketing plan. But the scientists and managers have paid attention, and the lawyers have gone along.

This first volume contains discussions of the brain, methods for analyzing behavior, thought, consciousness, attention, association, time, and memory.

Sections include: experiments and generalised causal inference; statistical conclusion validity and internal validity; construct validity and external validity; quasi-experimental designs that either lack a control group or lack pretest observations on the outcome; quasi-experimental designs that use both control groups and pretests; quasi-experiments: interrupted time-series designs; regresssion discontinuity designs; randomised experiments: rationale, designs, and conditions conducive to doing them; practical problems 1: ethics, participation recruitment and random assignment; practical problems 2: treatment implementation and attrition; generalised causal inference: a grounded theory; (...) generalised causal inference: methods for single studies; generalised causal inference: methods for multiple studies; a critical assessment of our assumptions. (shrink)

In the following dialogue between TT - a foundationalist - and WdeV - a Sellarsian, we offer our differing assessments of the principle for observational knowledge proposed in Wilfrid Sellars's 'Empiricism and the Philosophy of Mind'. Sellars writes: 'For a Konstatierung "This is green" to "express observational knowledge", not only must it be a symptom or sign of the presence of a green object in standard conditions, but the perceiver must know that tokens of "This is green" are symptoms of (...) the presence of green objects in conditions which are standard for visual perception.' In the ensuing dialogue, TT argues that it sets the bar too high when knowledge about perceptual conditions is required for ordinary observational knowledge - that young children, for example, are implausibly excluded as knowers given Sellars's principle. WdeV defends Sellars's metaknowledge requirement against these charges. Results from developmental psychology are surveyed for what they show about the actual capabilities of young children. The implications of these results for the success of Sellars's principle are debated. (shrink)

A review of Lycan's Book "Consciousness".

Wilfrid Sellars has been called "the most profound and systematic epistemological thinker of the twentieth century". He was in many respects ahead of his time, and many of his innovations have become widely acknowledged, for example, his attack on the "myth of the given", his functionalist treatment of intentional states, his proposal that psychological concepts are like theoretical concepts, and his suggestion that attributions of knowledge locate the knower "in the logical space of reasons". However, while many philosophers have begun (...) to acknowledge Sellars's inspiration in their work, their interpretation of his thought has not always been the most accurate. His writings are difficult. Individually, his essays are complex and sometimes rely on doctrines and arguments he put forward elsewhere. Each of his articles is deepened and strengthened by seeing it in its systematic context, but he never wrote a unified exposition of his system, which therefore has to be pieced together from numerous disparate sources. Willem deVries addresses these difficulties specifically and provides a careful reading and remarkable overview of Sellars's systematic philosophy that will become the standard point of reference for all philosophers seeking to understand Sellars's hugely significant body of work. (shrink)

Liberal thinkers of the eighteenth and nineteenth centuries were alert to the political costs and human cruelties involved in European colonialism, but they also thought that European expansion held out progressive possibilities. In Progress, Pluralism, and Politics David Williams examines the colonial and anti-colonial arguments of Adam Smith, Immanuel Kant, Jeremy Bentham, and L.T. Hobhouse. Williams locates their ambivalent attitude towards European conquest and colonial rule in a set of tensions between the impact of colonialism on European states, the possibilities (...) of progress in distant and diverse places, and the relationship between universalism and cultural pluralism. In so doing he reveals some of the central ambiguities that characterize the ways that liberal thought has dealt with the reality of an illiberal world. Of particular importance are appeals to various forms of universal history, attempts to mediate between the claims of identity and the reality of difference, and the different ways of thinking about the achievement of liberal goods in other places. Pointing to key elements in still ongoing debates within liberal states about how they should relate to illiberal places, Progress, Pluralism, and Politics enriches the discussion on political thought and the relationship between liberalism and colonialism. (shrink)

A representationalist-friendly introduction to representationalism which covers a number of central problems and objections.

Boundary Images investigates the political, material, and visual work that images do to cross and blur the boundaries between the technological and biological and between humans, machines, and nature. Exploring the limits of the visual and beyond what can be seen, Boundary Images posits these boundaries as starting points for the production of new and radically different ways of knowing about the world.

In fourteen scholarly yet delightfully readable essays, Ober solves some ancient mysteries and reveals the secret kinks and passions of famous and obscure historical figures.

For this 1897 publication, the American philosopher William James brought together ten essays, some of which were originally talks given to Ivy League societies. Accessible to a broader audience, these non-technical essays illustrate the author's pragmatic approach to belief and morality, arguing for faith and action in spite of uncertainty. James thought his audiences suffered 'paralysis of their native capacity for faith' while awaiting scientific grounds for belief. His response consisted in an attitude of 'radical empiricism', which deals practically (...) rather than ideologically with real-world phenomena. When facing a 'momentous' decision about belief, he says, we both can and must choose the best hypothesis. The first four essays apply this principle to religious faith, and the rest explore the pragmatic approach to such topics as determinism, ethics and individual achievement. James developed his ideas further in The Varieties of Religious Experience and Pragmatism, both of which are reissued in this series. (shrink)

When "Aristotle on Emotion" was first published it showed how discussion within Plato's Academy led to a better understanding of emotional response, and how that understanding influenced Aristotle's work in rhetoric, poetics, politics and ethics. The subject has been much discussed since then: there are numerous articles, anthologies and large portions of books on emotion and related topics. In a new epilogue to this second edition, W.W. Fortenbaugh takes account of points raised by other scholars and clarifies some of his (...) earlier thoughts, focusing on the central issue: how Aristotle conceived of emotional response. Among other matters, he considers laughter, emotion in relation to belief and appearance, the effect of emotion on judgement, and the involvement of pain and pleasure in emotional response. (shrink)

The Right and the Good, a classic of twentieth-century philosophy by the great scholar Sir David Ross, is now presented in a new edition with a substantial introduction by Philip Stratton-Lake, a leading expert on Ross. Ross's book is the pinnacle of ethical intuitionism, which was the dominant moral theory in British philosophy for much of the nineteenth and early twentieth century. Intuitionism is now enjoying a considerable revival, and Stratton-Lake provides the context for a proper understanding of Ross's great (...) work today. (shrink)

Overview of Wilfrid Sellars's philosophy.

One of the great American pragmatic philosophers alongside Peirce and Dewey, William James (1842–1910) delivered these eight lectures in Boston and New York in the winter of 1906–7. Though he credits Peirce with coining the term 'pragmatism', James highlights in his subtitle that this 'new name' describes a philosophical temperament as old as Socrates. The pragmatic approach, he says, takes a middle way between rationalism's airy principles and empiricism's hard facts. James' pragmatism is both a method of interpreting ideas (...) by their practical consequences and an epistemology which identifies truths according to their useful outcomes. Furnished with many examples, the lectures illustrate pragmatism's response to classic problems such as the question of free will versus determinism. Published in 1907, this work further develops James's approach to religion and morality, introduced in The Will to Believe (1897) and The Varieties of Religious Experience (1902), both reissued in this series. (shrink)

This is a careful explication of and commentary on Wilfrid Sellars's classic essay "Empiricism and the Philosophy of Mind" [EPM]. It is appropriate for upper-level undergraduates and beyond. The full text of EPM is included in the volume.

Winner of the 1990 Foundations of Political Theory Section of the American Political Science Association "First Book Award" Now available in paperback with a new preface by the author, this award-winning book breaks new ground by challenging traditional concepts of community in political theory. William Corlett brings the diverse (and sometimes contradictory) work of Foucault and Derrida to bear on the thought of Pocock, Burke, Lincoln, and McIntyre, among others, to move beyond the conventional dichotomy of "individual vs. community," (...) arguing instead that community is best advanced within a politics of difference. (shrink)

This massive two-volume reference presents a comprehensive selection of the most important works on the foundations of mathematics. While the volumes include important forerunners like Berkeley, MacLaurin, and D'Alembert, as well as such followers as Hilbert and Bourbaki, their emphasis is on the mathematical and philosophical developments of the nineteenth century. Besides reproducing reliable English translations of classics works by Bolzano, Riemann, Hamilton, Dedekind, and Poincare, William Ewald also includes selections from Gauss, Cantor, Kronecker, and Zermelo, all translated here (...) for the first time. (shrink)

Is there some general reason to expect organisms that have beliefs to have false beliefs? And after you observe that an organism occasionally occupies a given neural state that you think encodes a perceptual belief, how do you evaluate hypotheses about the semantic content that that state has, where some of those hypotheses attribute beliefs that are sometimes false while others attribute beliefs that are always true? To address the first of these questions, we discuss evolution by natural selection and (...) show how organisms that are risk-prone in the beliefs they form can be fitter than organisms that are risk-free. To address the second question, we discuss a problem that is widely recognized in statistics – the problem of over-fitting – and one influential device for addressing that problem, the Akaike Information Criterion (AIC). We then use AIC to solve epistemological versions of the disjunction and distality problems, which are two key problems concerning what it is for a belief state to have one semantic content rather than another. (shrink)

A dialogue between someone who finds Sellars's Rylean myth in "Empiricism and the Philosophy of Mind" quite implausible and another who defends it.

An interpretation of Hegel's Philosophy of Subjective Spirit showing its continued relevance to contemporary issues in the philosophy of mind.

Introduction: the advance of governmentality -- Foucault, power, and governmentality: introduction; what is governmentality?; beyond the microphysics of power?; from theory of the state to genealogy of the state; history of the art of government; pastoral power; raison d'état; liberal governmentality; five propositions on foucault and governmentality -- Governmentality 3.4.7.: introduction; governmentality after Foucault; governmentality and the political sciences; some problems in governmentality -- Foucault effect redux? some notes on international governmentality studies: constellation; a few preliminary observations; problems and debates (...) in international governmentality studies -- Reconnecting governmentality and genealogy: introduction; genealogy and governmentality; pluralizing genealogy; practicing genealogy; lines of descent: the family tree of power?; counter-memory and re-serialization; the retrieval of forgotten struggles and subjugated knowledges -- Conclusion: encountering governmentality: governmentality as a new cartography of power; from mapping to encountering; governmentality and politics. (shrink)

Introduction i. Character of the Book The central thesis of this book is that experiential awareness of God, or as I shall be saying, the perception of God, ...

The book falls into four segments. In the first (Chapter 1), the particular conception of deity that has been predominant in western civilization—the theistic idea of God—is explicated and distinguished from several other notions of the divine. The second segment considers the major reasons that have been advanced in support of the belief that the theistic God exists. In chapters 2 through 4 the three major arguments for the existence of God are discussed, arguments which appeal to facts supposedly available (...) to any rational person, whether religious or not. Chapter 5 considers religious and mystical experience as a source and justification for theistic belief. And in Chapter 6 we examine the role that faith may play in the formation and justification of religious belief. We also consider the important issue of whether belief in God may be entirely rational quite apart from any evidence in its behalf. The third segment undertakes an examination of the problem of evil, which some have thought to provide rational grounds for atheism, the belief that the theistic God does not exist. A number of topics quite central to theistic religion are considered in the fourth segment of the book, chapters 8 through 11. These topics include miracles, the question of life after death, problems in relating the idea of divine foreknowledge to the belief in human freedom, and problems arising from the existence of diverse religions. (shrink)

This book is a combined anthology and guide intended for use as a textbook in courses on philosophy of religion. It aims to bring to the student the very best of cutting-edge work on important topics in the field. (publisher, edited).

In the eyes of some of its critics, disjunctivism fails to support adequately the key claim that a particular hallucination might be indistinguishable from a certain kind of veridical perception despite the two states having nothing other than this in common. Scott Sturgeon, for example, has complained that disjunctivism ‘‘offers no positive story about hallucination at all’’ (2000: 11) and therefore ‘‘simply takes [indistinguishability] for granted’’ (2000: 12). So according to Sturgeon, what the disjunctivist needs to provide is a plausible (...) explanation of just how two mental states which have no common component might be indistinguishable for their subject and this in turn will require the telling of a positive story about hallucination. This is the goal of the present essay. (shrink)

The norms of simplicity, convenience, unfussiness, and self-control guide Diogenes the Cynic, Zeno of Citium, Chrysippus, Seneca, Musonius Rufus, Epictetus, and Marcus Aurelius in approaching food. These norms generate the precept that meat and dainties are luxuries, so Stoics should eschew them. Considerations of justice, environmental harm, anthropogenic global climate change, sustainability, food security, feminism, harm to animals, personal health, and public health lead contemporary Stoics to condemn the meat industrial complex, debunk carnism, and select low input, plant-based foods.

Though Wilfrid Sellars portrayed himself as a latter-day Kantian, I argue here that he was at least as much a Hegelian. Several themes Sellars shares with Hegel are investigated: the sociality and normativity of the intentional, categorial change, the rejection of the given, and especially their denial of an unknowable thing-in-itself. They are also united by an emphasis on the unity of things—the belief that things do “hang together.” Hegel’s unity is idealist; Sellars’ is physicalist; the differences are substantial, but (...) so are the resonances. (shrink)