As the 20th century began, few effective therapies existed. This soon changed with major therapeutic discoveries turning the century into what has been called the golden age of therapeutics.1 The emphasis of most of these developments was on medicines for common disorders as they presented the greatest need. However, it also allowed pharmaceutical manufacturers to produce blockbuster drugs that provided a large return on investment. Rare disorders were overlooked because most are genetic in origin and scientific knowledge was lacking, making (...) it difficult to find treatments. The first genetic disorder with a therapy was phenylketonuria. The biochemist who proposed the first successful treatment in the 1950s was actively discouraged as phenylketonuria was genetic and ‘incurable’.2 Another reason was an absence of incentives to invest in developing medicines for which the return was limited, given the small numbers of potential patients. This changed from 1983 as several countries began introducing orphan drug policies, with Canada being a notable exception. As the millennium changed, some drugs for rare disorders were available, but the sequencing of the human genome in the early 2000s provided scientific knowledge to develop many more. The new therapies are often costly because they require millions, even billions, of dollars and years to develop, test and satisfy regulatory standards. …. (shrink)

These three Ciceronian references, each used only once, have given rise to a most confusing variety of interpretations. In this article I hope to show, as far as the evidence will allow, who these poets were and what sort of poetry Cicero probably had in mind.οί νєώτєροι.

These three Ciceronian references, each used only once, have given rise to a most confusing variety of interpretations. In this article I hope to show, as far as the evidence will allow, who these poets were and what sort of poetry Cicero probably had in mind.οί νєώτєροι.

Talk of “essences” has, since Saul Kripke and Hilary Putnam, gained significant currency in contemporary philosophy. It is no longer unfashionable to talk about the essence of this or that (natural) kind, and as such we now find a variety of brands of essentialism on the market including B.D. Ellis’s scientific essentialism, David Oderberg’s real Essentialism, Alexander Bird’s dispositional essentialism, and the contemporary essentialism of Kripke and Putnam. -/- Almost all these brands of essentialism share a particular gloss on Locke’s (...) famous objection to Aristotle that natural kinds are demarcated by nominal essences not real essences. Thus Oderberg claims that ‘Empiricists take [real] essences to be paradigmatically unobservable’ and that this ‘objection goes back at least to John Locke’ (Oderberg 2007: 21). Bird, presenting his dispositional essentialism, defines a notion of “being” as ‘the reverse of Locke’s definition of essence’ which he takes to be ‘the being of any thing, whereby it is what it is’ (Bird 2007: 100). Joseph LaPorte, discussing nominal and real essences, claims that ‘Kripke and Putnam seem to affirm something more substantive: that biological kinds have “real essences” in Locke’s terminology’ (LaPorte 2004: 49). Even avowed anti-essentialists such as John Dupré sanction the standard criticism of Locke that his scepticism about the knowability of real essences was ‘premature’, and claim that ‘genuine natural kinds provide the extensions of many terms of natural language, where these natural kinds are determined by true Lockean real essences’ (Dupré 1993: 22). -/- All of these essentialisms (even Dupré’s anti-essentialism) are wrong about Locke. Oderberg is wrong to claim that Locke thought that real essences were paradigmatically unobservable; Bird is wrong to think that Locke’s notion of essence is the being of anything whereby it is what it is; LaPorte is wrong to think that Kripke and Putnam are talking about Lockean real essences (although so are Kripke and Putnam); and Dupré is wrong to think that genuine natural kinds (if by genuine he means objective or mind-independent) are determined but true Lockean real essences . -/- The mistake stems from a standard, but ultimately incorrect, interpretation of Locke’s discussion of essences in An Essay Concerning Human Understanding . This mistaken interpretation (Lowe 1995, 2006, Von Leyden 1973, Wiggins 1974) takes Locke to mean, by “real essence”, the Aristotelian notion i.e. ‘the very being of anything, whereby it is what it is’ (Essay III.iii.15), and interprets his objection as epistemological: we cannot come to know what real essences are, and therefore they cannot figure in our classifications of things into kinds. -/- This paper will present and defend the following two claims: i) that Locke’s notion of “real essence” is not the Aristotelian notion, and ii) that Locke’s objection to the Aristotelian notion was not merely epistemological. The first claim can be defended by presenting and applying Vienne’s (1993) terminological revision. Vienne argues that Locke did not introduce a dichotomy between real and nominal essence, but a trichotomy between real essence, nominal essence and real constitution. This terminological revision will be employed to highlight where ambiguous uses of the phrase “real essence” have caused some serious misunderstandings of Locke’s philosophy. The second claim (steering Locke around what is the classic objection to his thesis) can be defended by presenting a novel way of splitting up Locke’s objections to the Aristotelian notion of essence. The analysis will show that Locke’s anti-essentialism is still in good shape, and of contemporary significance. (shrink)

Galton and subsequent investigators find wide divergences in people's subjective reports of mental imagery. Such individual differences might be taken to explain the peculiarly irreconcilable disputes over the nature and cognitive significance of imagery which have periodically broken out among psychologists and philosophers. However, to so explain these disputes is itself to take a substantive and questionable position on the cognitive role of imagery. This article distinguishes three separable issues over which people can be "for" or "against" mental images. Conflation (...) of these issues can lead to theoretical differences being mistaken for experiential differences, even by theorists themselves. This is applied to the case of John B. Watson, who inaugurated a half-century of neglect of image psychology. Watson originally claimed to have vivid imagery; by 1913 he was denying the existence of images. This strange reversal, which made his behaviorism possible, is explicable as a "creative misconstrual" of Dunlap's "motor" theory of imagination. (shrink)

In this introduction, we describe the rationale behind this special issue on Principles of Quantum Gravity. We explain what we mean by ‘principles’ and relate this to the various contributions. Finally, we draw out some general themes that can be found running throughout these contributions.

This book covers a very broad spectrum of experimental and theoretical activity in particle physics, from the searches for the Higgs boson and physics beyond the Standard Model, to detailed studies of Quantum Chromodynamics, the B-physics sectors and the properties of hadronic matter at high energy density as realised in heavy-ion collisions. Starting with a basic introduction to the Standard Model and its most likely extensions, the opening section of the book presents an overview of the theoretical and phenomenological framework (...) of hadron collisions, and current theoretical models of frontier physics. In part II, discussion of the theory is supplemented by chapters on the detector capabilities and search strategies, as well as an overview of the main detector components, the initial calibration procedures and physics samples, and early LHC results. Part III completes the volume with a description of the physics behind Monte Carlo event generators, and a broad introduction to the main statistical methods used in high energy physics. LHC Phenomenology covers all of these topics at a pedagogical level, with the aim of providing young particle physicists with the basic tools required for future work on the various LHC experiments. It will also serve as a useful reference text for those working in the field. (shrink)

In the last twenty years a critique of the idea of a right as the property of an individual subject has been articulated by some influential Anglican theologians – Joan Lockwood O’Donovan, Oliver O’Donovan and John Milbank. Their objections are considerably based on an argument about intellectual history. Broadly pursuing an intellectual trajectory first set by Leo Strauss and C. B. Macpherson, these theologians think that the very concept of a ‘subjective right’ is tied, certainly historically but perhaps also logically, (...) to modern, Hobbesian social contract theory, and therefore to radical individualism and moral subjectivism. Therefore, they think that to affirm individual subjective rights is to exclude a larger objective order of moral right, and to undermine the authority of the claim of social obligation. Against this critique, this article, first, argues that a morally realist conception of subjective rights prevailed before Hobbes, and continued to prevail long afterwards. Second, the article proceeds to refute Ernest Fortin’s thesis that Hobbes came to dominate modern rights-talk through John Locke. Finally, it suggests that the contemporary detachment of the concept of subjective rights from a larger context of objective moral right has more plausible and more proximate roots in twentieth century philosophical and cultural developments. (shrink)

The framework of effective field theory is a natural one in which to understand the claim that the spacetime of general relativity is an emergent low-energy phenomenon. I argue for a pragmatic understanding of EFT, given that the appropriate conception of emergence it suggests is necessarily epistemological in a sense. Analogue models of spacetime are examples of the top-down approach to EFT. They offer concrete illustrations of spacetime emergent within an EFT, and lure us toward a strong analogy between condensed (...) matter physics and GR. I argue that we should be wary of this strong analogy, not least because the pragmatic view of EFT places limits on how much we can legitimately draw from it. On the other hand, programs that treat GR as an EFT and calculate quantum corrections are an example of the bottom-up approach and are explicitly pragmatic in character. I explore what we may learn about the nature of emergent spacetime by comparing these two approaches. (shrink)

This response has two parts: a reply to Nigel Biggar's specific criticisms of my exegesis and an appeal for attention to more fundamental theological issues. Biggar generally disregards the narrative and epistolary contexts of the verses he cites and introduces anachronistic conceptual distinctions. Beyond specific exegetical disagreements, his argument fails to address the broader christological, ecclesiological, and eschatological warrants for Christians to embody Jesus' way of peace. The moral vocation of the people of God is grounded in the story (...) of Jesus Christ. It is this story that makes just war theologically problematical. (shrink)

This response has two parts: a reply to Nigel Biggar's specific criticisms of my exegesis and an appeal for attention to more fundamental theological issues. Biggar generally disregards the narrative and epistolary contexts of the verses he cites and introduces anachronistic conceptual distinctions. Beyond specific exegetical disagreements, his argument fails to address the broader christological, ecclesiological, and eschatological warrants for Christians to embody Jesus' way of peace. The moral vocation of the people of God is grounded in the story (...) of Jesus Christ. It is this story that makes just war theologically problematical. (shrink)

Several approaches to developing a theory of quantum gravity suggest that spacetime—as described by general relativity—is not fundamental. Instead, spacetime is supposed to be explained by reference to the relations between more fundamental entities, analogous to `atoms' of spacetime, which themselves are not (fully) spatiotemporal. Such a case may be understood as emergence of \textit{content}: a `hierarchical' case of emergence, where spacetime emerges at a `higher', or less-fundamental, level than its `lower-level' non-spatiotempral basis. But quantum gravity cosmology also presents us (...) with the possibility of emergence of \textit{context}: where spacetime emerges from some `prior' non-spatiotemporal state (replacing the Big Bang), due to particular conditions in the early universe. I present a general conception of emergence which is plausibly able to accommodate both pictures. This is a positive conception that does not rely on a failure of reduction or explanation in any sense (indeed, reduction is a necessary feature of quantum gravity, and is useful in understanding emergence in this case). I also consider the possibility that the distinction between content- and context- based explanations is blurred, or usefully `collapsed', in the case of spacetime emergence. (shrink)

Introduction : the provocation of Levinas -- Being's other -- "Would you like to do a bit of theology?" : Levinas and theological turn -- The disturbance of theology -- Preferring the shadows : the "little faith" of Israel -- The return of God?

What is the fruit of a searching dialogue between faith and reason? This book collects theological and philosophical perspectives on the richness of the faith-reason dialogue, including examples from literature, continental and analytic philosophy, worship and liturgy, and radical approaches to issues of racism and prejudice. The authors strongly resist the temptations to either disregard the faith-reason dialogue or take it for granted. Through their explorations and reflections they open up new vistas and horizons on a topic more necessary than (...) ever. (shrink)

The first sustained phenomenological approach to modern art, taking a new approach and drawing upon an unsual selection of thinkers.

If we know one thing about Karl Marx, it is that he denounced the modern economic system that we now call ‘capitalism’1 for being immoral and unjust, didn't he? To question whether Marx thought, an...

Timely and much-needed theory of humanity's relation to the planet.

One of the most significant philosophical voices of the twentieth century - the philosopher of 'the Other' - Emmanuel Levinas' work offers a challenge to the discipline of anthropology that claims knowledge of the human. Levinasian philosophy considers subjectivity and identity as 'secret'. For him an attempt to document humanity should then be placed in an ethics of ignorance and 'not-knowing' so that 'otherness' can be inspired. Anthropology thus reaches the Levinasian challenge of defining itself as a humanistic science as (...) well as a humanistic documentation of social life. This book endeavours to take Levinasian and anthropological precepts equally seriously and offers tentative conclusions. (shrink)

Originally published in 1913. Author: Henri Lichtenberger Language: English Keywords: History Many of the earliest books, particularly those dating back to the 1900s and before, are now extremely scarce and increasingly expensive. Obscure Press are republishing these classic works in affordable, high quality, modern editions, using the original text and artwork.Keywords: English Keywords 1900s Language English Artwork.

Cognitive science has always included multiple methodologies and theoretical commitments. The philosophy of cognitive science should embrace, or at least acknowledge, this diversity. Bechtel’s (2009a) proposed philosophy of cognitive science, however, applies only to representationalist and mechanist cognitive science, ignoring the substantial minority of dynamically oriented cognitive scientists. As an example of nonrepresentational, dynamical cognitive science, we describe strong anticipation as a model for circadian systems (Stepp & Turvey, 2009). We then propose a philosophy of science appropriate to nonrepresentational, dynamical (...) cognitive science. (shrink)

This book argues that the institutions of law, and the structures of legal thought, are to be understood by reference to a moral ideal of freedom or independence from the power of others. The moral value and justificatory force of law are not contingent upon circumstance, but intrinsic to its character. Doctrinal legal arguments are shaped by rival conceptions of the conditions for realization of the idea of law. In making these claims, the author rejects the viewpoint of much contemporary (...) legal theory, and seeks to move jurisprudence closer to an older tradition of philosophical reflection upon law, exemplified by Hobbes and Kant. Modern analytical jurisprudence has tended to view these older philosophies as confused precisely in so far as they equate an understanding of law's nature with a revelation of its moral basis. According to most contemporary legal theorists, the understanding and analysis of existing institutions is quite distinct from any enterprise of moral reflection, but the relationship between ideals and practices is much more intimate than this approach would suggest. Some institutions can be properly understood only when they are viewed as imperfect attempts to realize moral or political ideals; and some ideals can be conceived only by reference to their expression in institutions. (shrink)

In conversation, and in the company of a new generation of scholars working in the field, Nigel Rapport and Huon Wardle re-explore the terrain and meaning of cosmopolitan studies now. This book offers a new survey and theorisation of cosmopolitan research, a burgeoning topic responding to increasingly complex patterns of human interaction in world society. It considers the question of cosmopolitan methodology: what are the methods needed for, or elicited by, studying cosmopolitan situations? and how are we to remain (...) faithful to the heteronomous human interiority and intentionality from which cosmopolitan moments are constructed? The volume focuses on the open-ended moment of ethnographic fieldwork that generates the concepts and methods needed to understand contemporary cosmopolitanization. The chapters cover a wide range of ethnographic situations and open up debate on what are the opportunities and responsibilities of a cosmopolitan anthropology in its exploration of human difference and commonality. (shrink)

Theology is based on God's true and unchanging Word, but does it supply an unwavering foundation for spiritual certainties? Brush contends that it does not, because, like science, theology is a human discipline and subject to our limitations of knowledge, interpretation, and objectivity. In part one, Brush unpacks this contention, showing how Christians both past and present have arrived at conclusions that actually run counter to biblical teaching, and how these interpretive viewpoints have changed over time. In part two, he (...) makes the case that flawed theological positions have resulted in views that needlessly conflict with science, and that these clashes can be resolved with more accurate formulations. Brush evenly evaluates questions including the age of the earth, the origin of life, and the end of time."--Publisher. (shrink)

Painting as an art: Wollheim and the subjective dimension -- Abstract art and transperceptual space: Wolheim, and beyond -- Truth in art: Heidegger against contextualism -- Space, place, and sculpture: Heidegger's pathways -- Vision in being: Merleau-Ponty and the depths of painting -- Subjectivity, the gaze, and the picture: developing Lacan -- Dimensions in time: Dufrenne's phenomenology of pictorial art -- Conclusion: a preface to post-analytic phenomenology.