This landmark collection of essays by six renowned philosophers explores the implications of the contentious realism/antirealism debate for epistemology. The essays examine issues such as whether epistemology needs to be realist, the bearing of a realist conception of truth on epistemology, and realism and antirealism in terms of a pragmatist conception of epistemic justification. Richard Rorty's essay provides a critical commentary on the other five.

This landmark collection of essays by six renowned philosophers explores the implications of the contentious realism/antirealism debate for epistemology. The essays examine issues such as whether epistemology needs to be realist, the bearing of a realist conception of truth on epistemology, and realism and antirealism in terms of a pragmatist conception of epistemic justification. Richard Rorty's essay provides a critical commentary on the other five.

This is a book on metaethics—in particular, an inquiry into the metaphysical foundations of morality. After carefully exploring the metaphysical commitments, or lack thereof, of the leading versions of moral anti-realism, Kulp develops a new and in-depth theory of moral realism. Starting with the firm recognition of the importance of our common sense belief that we possess a great deal of moral knowledge—that, for example, some acts are objectively right and some objectively wrong—the book goes on to examine the (...) metaphysical grounds of various skeptical responses to this perspective. In great part, the book is devoted to developing a version of realist metaethics: specifically, developing in detail realist theories of moral truth, moral facts, and moral properties.Concluding with the rejection of prominent contemporary forms of moral anti-realism, Kulp presents a rigorous non-naturalistic theory of moral realism, and a vindication of the basic commitments of commonsense moral thought. (shrink)

This book is staunchly anti-skeptical. It develops a theory of moral realism—there are indeed objective moral truths—and a broadly commonsense theory of moral knowledge: although we are certainly liable to error, we nevertheless often possess moral knowledge.

Moral intuitionism, once an apparently moribund metaethical position, has seen a resurgence of interest of late. Robert Audi, a leading moral intuitionist, has argued that in order for a moral belief to qualify as intuitional, it must fulfill four criteria: it must be non-inferential, firmly held, comprehended, and pre-theoretical. This paper centers on the fourth and seemingly most problematic criterion: pre-theoreticality. The paper begins by stipulating the defensibility of the moral cognitivism upon which moral intuitionism turns. Next, the paper develops (...) the distinction between semantic and epistemic pre-theoreticality, and goes on to explore and reject the putative ubiquity of the theoreticality of first-order moral discourse: it argues that on a defensible understanding of theoryhood, both semantic and epistemic pre-theoretical moral belief is not only possible, but in fact frequently realized. The paper then briefly explores and rebuts objections to (epistemic) pre-theoreticality issuing from (i) the “Cornell Realists” and (ii) considerations of the epistemic relevance of the epistemic/valuational background of moral belief. The paper concludes that, so far as the pre-theoreticality criterion is concerned, moral intuitionism remains in the running as a viable thesis regarding foundationally justified first-order moral belief and knowledge. (shrink)

There is not agreement among moral intuitionists on the nature of moral intuitions: some favor a doxastic interpretation, others a non-doxastic interpretation. This paper argues that although both interpretations have legitimacy, the doxastic interpretation is preferable. The paper discusses three salient roles for moral intuitions:Role 1: To serve as a test for moral theories.Role 2: To provide a particularist grounding for moral judgment.Role 3: To stop a vicious infinite regress of justified moral belief.The doxastic interpretation better serves Role 1, given (...) the greater justificatory weight rationally accorded intuitive moral beliefs over intuitive moral “seemings,” upon which we may place little if any justificatory weight: intuitive beliefs provide firmer ground for judging moral theories to be correct or incorrect, adequate or inadequate, etc., than mere seemings. The doxastic interpretation better serves Role 2, in that particularist intuitional belief warrants greater confidence in apparent moral truth than intuitive seemings; and given that moral particularists commonly allot great epistemic authority to intuitions about particular cases, this counts heavily in favor of intuitional belief. The doxastic interpretation better serves Role 3 because (i) the greater agential justificatory burdens attendant to believing that p as opposed to merely being appeared to (or its seeming) that p, warrants that a higher degree of epistemic weight be given doxastic intuitions; and (ii) they are less vulnerable to doxastic ascent-type arguments, which would undermine their basicality as justification providers. (shrink)

Kulp provides a thorough examination of John Dewey's influential arguments against traditional theories of knowledge; in particular against the thesis that knowing is fundamentally a passive "beholding" relation between the knower and the object known and ultimately, he finds them deficient. He also lays the basis for a defense of a spectator theory of having knowledge, a basis that incorporates important considerations about introspective knowledge.

John Dewey's philosophical work has enjoyed a resurgence of interest of late, largely because of its iconoclastic stance toward traditional philosophy in general, and traditional epistemology in particular. In this dissertation I examine critically the anti-epistemological project which occupied Dewey throughout the first half of this century. In common with many other commentators, I understand Dewey to have held that the central, fatal flaw of traditional epistemology is its commitment to what he called the Spectator Theory of Knowledge --roughly the (...) theory that the metaphor of vision has functioned as the primary model in the characterization of knowing: that knowing is most fundamentally a passive, "beholding" relation beween the knower and the object known. After specifying precisely what Dewey takes STK to be and illustrating how traditional epistemology is, on Dewey's view, essentially committed to it, I rationally reconstruct and then explicate the main lines of criticism of STK developed by Dewey over the course of some fifty years, and examine these criticisms to ascertain whether they show that STK, hence traditional epistemology, is indefensible. The general conclusion reached is that although Dewey achieves partial success against one version of STK, he utterly fails to defeat another version of the theory; and hence, that his overall anti-epistemological project is unsuccessful. (shrink)

This is a book on semantics, centered on developing an inferentialist theory of concept content and use—a theory that contrasts sharply with the dominate representationalist theories that are the legacy of Russell, Carnap, and Frege. It is intended as an introduction to and elaboration upon themes developed in Brandom’s earlier book, Making It Explicit.

Søren Kierkegaard is well known for his claim that human life is marked by three existential spheres — the aesthetic, the ethical, and the religious. In Bob Dylan and the Spheres of Existence, Christopher B. Barnett argues that Kierkegaard's theory provides a key interpretative lens through which to evaluate the songwriting of Bob Dylan.

A general history of technology -- Technology in golden age Denmark -- Kierkegaard on the rise of technological culture -- Kierkegaard's analysis of information technology -- From Hegel to Google: Kierkegaard and the perils of the system -- Kierkegaard and the question concerning technology.

In February 54 b.c. Cicero concludes a missive to his brother with a passing and – for us – tantalizing remark: Lucreti poemata ut scribis ita sunt, multis luminibus ingeni, multae tamen artis. sed cum veneris. virum te putabo si Sallusti Empedoclea legeris; hominem non putabo. Quintus had, it seems, read De rerum natura, or at least parts thereof, just before he left Rome for an undisclosed location nearby, and he shared his enthusiasm with his brother per codicillos. Meanwhile, he (...) was corresponding with Julius Caesar, whose staff in Gaul he was about to join. When, a few months later, he was stationed with Caesar, he was involved in another literary affair, this time concerning his brother who wrote to him, inquiring about his autobiographical De temporibus suis: quo modo nam, mi frater, de nostris versibus Caesar? nam primum librum se legisse scripsit ad me ante, et prima sic ut neget se ne Graeca quidem meliora legisse; reliqua ad quendam locum ῥᾳθυμότερα. dic mihi verum: num aut res eum aut χαρακτὴρ non delectat? (shrink)

Vergil’s unusual phrase temptare Thetin (Ecl. 4.32) has long been recognized as an allusion to Catullus’ equally striking imbuit Amphitriten (64.11). This note shows that Vergil’s allusion is more complex, however, evoking the descriptions of the Argo’s construction in both Catullus (64.8-11) and Apollonius (Argon. 1.111-14), and in particular the phrase ἐπειρήσαντο θαλάσσης that occurs in the latter. Vergil employs Catullus as a “window reference” that colors Apollonius’ Argo with darker notions of the sea’s violation that become dominant in the (...) Roman tradition. (shrink)

Discussing different types of metaphor, Isidore of Seville quotes an anonymous fragment that uses agricultural vocabulary to describe the sailing of a ship in order to illustratemetaphorae ab inanimali ad inanimale‘metaphors taken from inanimate objects and applied to inanimate objects’ (Etym.1.37.3 = inc. fr. 63 Blänsdorf):1.

Commentators agree that Kierkegaard's “second authorship” emphasizes the imitatio Christi. But they disagree in their understanding of conforming one's life to Christ. Does the authorship end with a summons to martyrdom or with heightened love of the neighbor? The paper argues that Kierkegaard's appropriation of the imitatio theme in pietist literature shows that human limitation and divine supremacy are the hallmarks of imitating Christ. Both potential martyrdom and the practice of the love of the neighbor rest upon submission to God (...) and reliance upon divine grace. (shrink)

Name der Zeitschrift: Der Islam Jahrgang: 93 Heft: 2 Seiten: 589-592.

In his digression on the Gauls in Book 6 of theGallic War, Caesar includes a portrait of the Druids (BGall.6.13.3sed de his duobus generibus[sc. quae aliquo sunt numero atque honore]alterum estdruidum) and their public roles first and foremost in religious and legal affairs (6.13.4–5illirebus diuinisintersunt,sacrificiapublica ac priuata procurant,religionesinterpretantur … fere de omnibuscontrouersiispublicis priuatisque constituunt), not forgetting their philosophical doctrine (6.14.6multa …disputantet iuuentuti tradunt). He emphasizes the strictly oral form their teaching takes (6.14.4), how ‘they do not deem it appropriate to (...) commit it [their learning] to writing even though in almost everything else, in public and private affairs, they resort to Greek writing (neque fas esse existimantea litteris mandare, cum in reliquis fere rebus, publicis priuatisque rationibus Graecis litteris utantur)’, about the reasons for which he then proceeds to speculate (6.14.4):idmihiduabus de causis instituisseuidentur, quod neque in uulgum disciplinam efferri uelint neque eos qui discunt litteris confisos minus memoriae studere: quodfere plerisque accidit, ut praesidio litterarum diligentiam in perdiscendo ac memoriam remittant.This [sc. practice] they seem to me to have instituted for two reasons: they do not wish either that their teaching be revealed to the general public or that those who are learning it, having become reliant on writing, give less attention to memorization; and it does, as a rule, happen to many that, because of the prop offered by writing, they relax their diligence in thoroughly committing things to memory. (shrink)

Quo usque tandem abutere, Catilina, patientia nostra?. The famous incipit—‘And what are you reading, Master Buddenbrook? Ah, Cicero! A difficult text, the work of a great Roman orator. Quousque tandem, Catilina. Huh-uh-hmm, yes, I've not entirely forgotten my Latin, either’— already impressed contemporaries, including some ordinarily not so readily impressed. It rings through Sallust's version of Catiline's shadowy address to his followers, when he asks regarding the injustices they suffer : quae quousque tandem patiemini, o fortissumi uiri?. More playfully, and (...) less well-known, Sallust employed the expression again in a speech by Philippus : uos autem, patres conscripti, quo usque cunctando rem publicam intutam patiemini et uerbis arma temptabitis?. Soon afterwards it served Cicero's son, who, as governor of Asia, put down Hybreas fils for having dared to quote from his father's work in his presence : ‘age’, inquit [sc. Marcus Tullius], ‘non putas me didicisse patris mei: “quousque tandem abutere, Catilina, patientia nostra”?’. Just about the same time, Livy recalled it in order to colour Manlius’ exhortation of his followers : quousque tandem ignorabitis uires uestras, quas natura ne beluas quidem ignorare uoluit? … audendum est aliquid uniuersis aut omnia singulis patienda. quousque me circumspectabitis?. Thereafter Quintilian would refer to it twice, when discussing apostrophe and rhetorical questions, just a couple of years before Tacitus has the maladroit Q. Haterius encourage Tiberius to seize the reins—quo usque patieris, Caesar, non adesse caput rei publicae? ; a few decades later still, Apuleius puts it into the mouth of the slave who chastises his master, now in asinine form : ‘quo usque tandem’, inquit, ‘cantherium patiemur istum paulo ante cibariis iumentorum, nunc etiam simulacris deorum infestum?’. He trusted, no doubt, that the famous question would alert his readers more than anything to the many ‘similarities between Catiline and Lucius’, in order to have them appreciate this ‘ludicrous copy of Cicero's arch-enemy’. Some time after, and in a different corner of the Empire altogether, a teacher's bronze statue would carry the inscription:VERBACICRO | NISQVOVSQ | TANDEMABVTE | RECATELINAPA | TIENTIANOS | TRA. (shrink)

La investigación ecológica a largo plazo (Long Term Ecological Research, LTER) maneja problemas que abarcan décadas o plazos más largos. El programa y su nombre formal comenzaron en Estados Unidos en 1980. Si bien los estudios y observaciones a largo plazo comenzaron tempranamente en 1400 y 1800 en Asia y Europa, respectivamente, el enfoque a largo plazo no se formalizó sino hasta el establecimiento de los programas de investigación ecológica de largo plazo en Estados Unidos. Estos programas han permitido experimentos (...) a nivel de ecosistemas y comparaciones entre sitios que condujeron a una mejor comprensión de la estructura y funcionamiento de la biosfera. El enfoque ecosistémico holístico de esta iniciativa permite también la incorporación de la dimensión humana en la ecología, y recientemente ha dado lugar al nuevo concepto de investigación socio-ecológica de largo plazo (LTSER). Hoy los programas de investigación socio-ecológica a largo plazo existen en por lo menos 32 países (esto es, los miembros de la Red Internacional de Investigación Ecológica a Largo Plazo o ILTER (International Long Term Ecological Research). Sin embargo, la consolidación de la red internacional dentro del paradigma de investigación socio-ecológica a largo plazo todavía requiere: (1) inclusión de algunas regiones remotas del mundo que aún están poco representadas, como el suroeste de América del Sur; (2) modificaciones en el tipo de investigación realizado, tales como la integración de las ciencias sociales y naturales con las humanidades y la ética, y (3) la incorporación de las conclusiones y resultados dentro de los procesos sociales y políticos. En este contexto, la naciente red de investigación socio-ecológica a largo plazo en Chile, que se extiende en el rango latitudinal más largo de bosque templado en el Hemisferio Sur, agrega una nueva región remota a las investigaciones ecológicas de largo plazo que había sido pasada por alto anteriormente. Además, la colaboración con la Universidad de North Texas y otros asociados internacionales ayuda a desarrollar un enfoque interdisciplinario para integrar las ciencias ecológicas y la filosofía ambiental, junto con los conocimientos ecológicos tradicionales, la educación informal y formal, la política, las humanidades, los procesos socio-políticos y la conservación biocultural. (shrink)

La investigación ecológica a largo plazo (Long Term Ecological Research, LTER) maneja problemas que abarcan décadas o plazos más largos. El programa y su nombre formal comenzaron en Estados Unidos en 1980. Si bien los estudios y observaciones a largo plazo comenzaron tempranamente en 1400 y 1800 en Asia y Europa, respectivamente, el enfoque a largo plazo no se formalizó sino hasta el establecimiento de los programas de investigación ecológica de largo plazo en Estados Unidos. Estos programas han permitido experimentos (...) a nivel de ecosistemas y comparaciones entre sitios que condujeron a una mejor comprensión de la estructura y funcionamiento de la biosfera. El enfoque ecosistémico holístico de esta iniciativa permite también la incorporación de la dimensión humana en la ecología, y recientemente ha dado lugar al nuevo concepto de investigación socio-ecológica de largo plazo (LTSER). Hoy los programas de investigación socio-ecológica a largo plazo existen en por lo menos 32 países (esto es, los miembros de la Red Internacional de Investigación Ecológica a Largo Plazo o ILTER (International Long Term Ecological Research). Sin embargo, la consolidación de la red internacional dentro del paradigma de investigación socio-ecológica a largo plazo todavía requiere: (1) inclusión de algunas regiones remotas del mundo que aún están poco representadas, como el suroeste de América del Sur; (2) modificaciones en el tipo de investigación realizado, tales como la integración de las ciencias sociales y naturales con las humanidades y la ética, y (3) la incorporación de las conclusiones y resultados dentro de los procesos sociales y políticos. En este contexto, la naciente red de investigación socio-ecológica a largo plazo en Chile, que se extiende en el rango latitudinal más largo de bosque templado en el Hemisferio Sur, agrega una nueva región remota a las investigaciones ecológicas de largo plazo que había sido pasada por alto anteriormente. Además, la colaboración con la Universidad de North Texas y otros asociados internacionales ayuda a desarrollar un enfoque interdisciplinario para integrar las ciencias ecológicas y la filosofía ambiental, junto con los conocimientos ecológicos tradicionales, la educación informal y formal, la política, las humanidades, los procesos socio-políticos y la conservación biocultural. (shrink)

La investigación ecológica a largo plazo (Long Term Ecological Research, LTER) maneja problemas que abarcan décadas o plazos más largos. El programa y su nombre formal comenzaron en Estados Unidos en 1980. Si bien los estudios y observaciones a largo plazo comenzaron tempranamente en 1400 y 1800 en Asia y Europa, respectivamente, el enfoque a largo plazo no se formalizó sino hasta el establecimiento de los programas de investigación ecológica de largo plazo en Estados Unidos. Estos programas han permitido experimentos (...) a nivel de ecosistemas y comparaciones entre sitios que condujeron a una mejor comprensión de la estructura y funcionamiento de la biosfera. El enfoque ecosistémico holístico de esta iniciativa permite también la incorporación de la dimensión humana en la ecología, y recientemente ha dado lugar al nuevo concepto de investigación socio-ecológica de largo plazo (LTSER). Hoy los programas de investigación socio-ecológica a largo plazo existen en por lo menos 32 países (esto es, los miembros de la Red Internacional de Investigación Ecológica a Largo Plazo o ILTER (International Long Term Ecological Research). Sin embargo, la consolidación de la red internacional dentro del paradigma de investigación socio-ecológica a largo plazo todavía requiere: (1) inclusión de algunas regiones remotas del mundo que aún están poco representadas, como el suroeste de América del Sur; (2) modificaciones en el tipo de investigación realizado, tales como la integración de las ciencias sociales y naturales con las humanidades y la ética, y (3) la incorporación de las conclusiones y resultados dentro de los procesos sociales y políticos. En este contexto, la naciente red de investigación socio-ecológica a largo plazo en Chile, que se extiende en el rango latitudinal más largo de bosque templado en el Hemisferio Sur, agrega una nueva región remota a las investigaciones ecológicas de largo plazo que había sido pasada por alto anteriormente. Además, la colaboración con la Universidad de North Texas y otros asociados internacionales ayuda a desarrollar un enfoque interdisciplinario para integrar las ciencias ecológicas y la filosofía ambiental, junto con los conocimientos ecológicos tradicionales, la educación informal y formal, la política, las humanidades, los procesos socio-políticos y la conservación biocultural. (shrink)

The so‐called “Kierkegaard Renaissance,” which took place in Germany during the interwar period, was not merely the province of figures such as Karl Barth and Martin Heidegger. A number of Catholic thinkers were involved as well. Indeed, after the well‐known Kierkegaard scholar Theodor Haecker converted to Catholicism in 1921, Kierkegaard's thought became a popular topic among the group of Catholic intellectuals known as the Hochland Circle, which included the priest and author Romano Guardini. Such interest, in turn, prompted French theologian (...) Yves Congar to explore the use of Kierkegaard for the renewal of the modern church. Moreover, a trio of notable Jesuit thinkers also entered the discussion: Erich Przywara, Henri de Lubac, and Hans Urs von Balthasar. In short, as this chapter will demonstrate, Kierkegaard inspired and provoked Catholic thinkers in a variety of areas, from theological anthropology and Christology to ecclesiology and the question of modernity. (shrink)

Regulatory ethical frameworks governing animal experimentation are a hallmark of modern biology. While most countries have ethical standards regarding the use of animals for scientific purposes, experiments involving insects are not included in these standards. With studies in recent years suggesting that insects may possess faculties akin to emotive states, there is growing discussion surrounding the ethical implications of scientific experimentation involving insects. This paper explores some of the current evidence for the ability of insects to experience emotive states and (...) highlights how current formal animal experimentation ethics frameworks are unnecessary for governing the use of insects for scientific purposes. At its conclusion, this paper discusses ways in which scientists can, and should, uniformly maximise the welfare of insects used in their experiments in a way that is of benefit to their science as well as to the dignity and welfare of their study organisms. (shrink)

The Babylonian Theodicy. By Takayoshi Oshima. State Archives of Assyria Cuneiform Texts, vol. 9. Helsinki: The Neo-Assyrian Text Corpus Project, 2013. Pp. lxiii + 63. $39. [Distributed by Eisenbrauns, Winona Lake, Ind.].

Fishers of Fish and Fishers of Men: Fishing Imagery in the Hebrew Bible and the Ancient Near East. By Tyler R. Yoder. Explorations in Ancient Near Eastern Civilizations, vol. 4. Winona Lake, IN: Eisenbrauns, 2016. Pp. xviii + 222, illus. $54.50.