What does it mean to forgive? The answer is widely assumed to be self-evident but critical analysis quickly reveals the complexities of the subject. Forgiveness has traditionally been the preserve of Christian theology, though in the last half century - and at an accelerating pace - psychologists, lawyers, politicians and moral philosophers have all been making an important contribution to questions about and our understanding of the subject. Anthony Bash offers a vigorous restatement of the Christian view of (...) forgiveness in critical dialogue with those both within and without the Christian tradition. Forgiveness is a much more complicated subject than many theologians recognize. Bash explores the relevance of the theoretical discussion of the topic to recent events such as the Truth and Reconciliation Commission in South Africa, post-Holocaust trials, the aftermath of 9/11 and July 7 and various high-profile criminal cases. (shrink)

This essay explores Hannah Arendt's claim that Jesus was the “discoverer” of forgiveness. It assesses Charles Griswold's view that person-to-person forgiveness is in evidence in Greek culture and practice before Jesus. The essay refines Griswold's view and suggests that person-to-person forgiveness is a cultural universal. The essay makes observations about the significance of the different words that denote person-to-person forgiveness; it also explores the implications of reading the New Testament writings on person-to-person forgiveness in the chronological order in which they (...) were written. From a close reading of the early New Testament documents, the essay makes two suggestions about the Western tradition of forgiveness. First, it suggests that Paul the apostle is the first to identify person-to-person forgiveness as a moral virtue. Second, it suggests that in the Synoptic tradition, Jesus is the first to identify person-to-person forgiveness as a discrete category of behavior distinct, for example, from pardoning, excusing, waiving, or ignoring the wrongs of others. (shrink)

This paper offers a re-appraisal of traditional Christian views about forgiveness. Many of the widely accepted axioms about forgiveness are found to be wanting. This paper offers a new approach to forgiveness that the writer hopes better accords with the Hebrew and Christian Scriptures and with modern discussion of the topic.

Bare plural generic sentences pervade ordinary talk. And yet it is extremely controversial what semantics to assign to such sentences. In this paper, I achieve two tasks. First, I develop a novel classification of the various standard uses to which bare plurals may be put. This “variety data” is important—it gives rise to much of the difficulty in systematically theorizing about bare plurals. Second, I develop a novel account of bare plurals, the radical account. On this account, all bare plurals (...) fail to express propositions. The content of a bare plural has to be pragmatically “completed” by a speaker in order for her to make an assertion. At least the content of a quantifier expression has to be supplied. But sometimes, the content of a sentential operator or modal verb is also supplied. The radical account straightforwardly explains the variety data: Speakers’ communicative intentions vary wildly across different contexts. (shrink)

Sociology is becoming fragmented. With specialised fields spinning off beyond the capacity of a unifying theoretical frame to embrace them, the prospect exists that sociology's vital centre may not hold. Proceeding from a social constructionist perspective, this work examines the existence and probes the origins of the specialised sociological fields of social problems and social movements. Conceptual ambiguities that currently plague both specialisations are noted, as are their effective theoretical isolation from general sociological theory. Each field is traced to its (...) roots in sociology's formative period in the nineteenth century. Two modes of doing sociology are found to have evolved, respectively, in the United Stales and in Continental Europe, each conditioned by distinctive historical experiences and resonating with the prevailing social and political concerns on the two continents. American sociology emerged in response to social perceptions that progress is inhibited by a proliferation of 'social problems'. Continental European sociology arose in reaction to Enlightenment principles failing to be institutionalised, inviting the perceived social threat of either revolution or anarchy. Both sociologies are thus seen as ideologically contaminated, and their respective dominant perspectives, through the 1950s, are contrasted as the 'social problem orientation' and the 'social movement orientation'. Comparative analysis of these orientatations probes such issues as ahistorical vs. historical treatments: methodological individualism vs. collectivism: differential conceptions of class; the discipline's need to inhibit ideological contagion through a sociological reconstruction of prevailing social constructions of reality; the vital distinction between structural and processual conceptualisations. The study concludes that temporality serves as a crucial but much-neglected dimension in much of American sociology. So-called social problems and social movements are found to be grounded in essentially similar empirical social circumstances, with their alternate conceptualisations attributable to differential time-frames through which such circumstances are sociologically apprehended. This points to the potential theoretical integration of these two fields. Scientific, ideological. and social policy implications of alternative constructions of reality are also explored. (shrink)

First published in 1973, Sir Anthony Kenny’s classic introduction to Wittgenstein was widely praised for offering a lucid and historically informed account of the philosopher’s core concerns. Kenny's study is also remarkable for demonstrating the continuity between Wittgenstein’s early and late writings. Focusing on Wittgenstein’s philosophy of mind and language, Kenny closely examines the works of the middle years. He exposes apparent conflicts and then goes on to reconcile them, providing a persuasive argument for the unity of Wittgenstein’s thought. (...) This revised edition includes an extensive new introduction in which Kenny outlines developments in Wittgenstein scholarship since the book was first published and assesses Wittgenstein’s influence in the latter part of the twentieth century. (shrink)

I introduce a new version of Moral Error Theory, which I call Type-B Moral Error Theory. According to a Type-B theorist there are no facts of the kind required for there to be morality in stricto sensu, but there can be irreducible ‘normative’ properties which she deems, strictly speaking, to be morally irrelevant. She accepts that there are instrumental all things considered oughts, and categorical pro tanto oughts, but denies that there are categorical all things considered oughts on pain of (...) requiring ‘queer’ facts to obtain. I detail the most central motivation of this version of the theory against its more traditional rival, according to which there are no irreducible normative properties at all. The motivation is that it, unlike its rival, can successfully be defended against the notorious charge of self-defeat. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Yet Life Keeps ComingPatricia Romanowski BasheWhile the guidance offered to authors of commentary articles suggests they not write about their personal experiences, the fact is, I would not be here were it not for my personal experience as the mother of a young man with autism spectrum disorder and other diagnoses. Though I left a successful writing career to become a special education teacher and then a Board Certified (...) Behavior Analyst (BCBA), it was not, strictly speaking, a career decision. It was a mom decision. When asked how I came to where I am today, I say, “Well, one day, I looked across the table at an individualized education program (IEP) meeting and asked myself, ‘Could I do as good a job as the people sitting across from me?’ And the answer was, yes.” Some people believe I am joking. I am not.To parent a child with autism is to be confronted daily with a dream of his future and the realization that you probably cannot achieve that alone. Instead, you will rely on a world of professionals, institutions, and systems to make it happen. How well that works out for you depends on a number of factors that should not matter but ultimately do: where you live, how well funded and law abiding your local school district is, how much access you have to qualified professionals, and how well your state agencies charged to care for individuals with disabilities after they leave school does its job. Though essential, love, dedication, and hope may not be enough to hoist your child over the hurdles, whether they are set by immovable bureaucracy or mercurial brain chemistry. We each strive to clear the track, to level the road, and I chose to do that by “going pro” and becoming a small part of the system that will serve my son and countless others with ASDs throughout their lives. Even so, I find myself as daunted by the transition to adulthood and the prospect of preparing him for a life without me as anyone writing here. Anonymous Three, who recounts her son’s struggle for independence, captures the questions that most of us might never get to answer but can’t stop asking: “What happens when we can no longer care for him?”When a pediatric psychiatrist diagnosed my own son with Asperger disorder in 1997, I wished to be one day free of the obligation to explain his diagnosis to people who had never heard of it. Today, thanks to major campaigns to promote autism awareness and the public recognition of a handful of celebrities with autism, there is less explaining required. It seems that everyone knows someone who has a child with autism, and everyone knows Temple Grandin’s story. Contrast this to the world of 1993, shortly after my friend and coauthor Barbara L. Kirby (Romanowski Bashe and Kirby 2001, 2005) turned to the internet to make sense of her son’s Asperger diagnosis. There was no Google, no Bing. It would be months before the Diagnostic and Statistical Manual of Mental Disorders, Fourth Edition (DSM-IV), which included Asperger’s for the first time, was published. Local doctors and teachers had never heard of it; parents and professionals were still gathering facts, trying to put the pieces together to form a coherent picture of what it meant to have autism. [End Page 183]Some things are different now, nearly twenty years later. Professionals, parents, and individuals with autism have developed a culture of autism, complete with opposing views on everything from applied behavior analysis and classroom inclusion to medication and guardianship. As a number of narratives illustrate, parents often find themselves making tough choices around these issues, and the best option in the abstract is not always the best option or even a possibility in the real world, on the ground. These narratives depict how the parents of individuals with ASDs struggle, sometimes mightily, to bridge the gap between what should be in terms of reliability of diagnosis and prognosis, access to effective, affordable, evidence–based education, treatment, and intervention, and—perhaps most important—meaningful, practical, realistic planning and programming for successful transition to adulthood. And... (shrink)

What is the relationship between contemporary intellectual culture and the European Enlightenment it claims to reject? In Consequences of Enlightenment, Anthony Cascardi revisits the arguments advanced in Horkheimer and Adorno's seminal work Dialectic of Enlightenment. Cascardi argues against the view that postmodern culture has rejected Enlightenment beliefs and explores instead the continuities contemporary theory shares with Kant's failed ambition to bring the project of Enlightenment to completion. He explores the link between aesthetics and politics in thinkers as diverse as (...) Habermas, Derrida, Arendt, Nietzsche, Hegel, and Wittgenstein in order to reverse the tendency to see works of art simply in terms of the worldly practices among which they are situated. (shrink)

Sir Anthony Kenny's engaging new multi-volume history of Western philosophy now advances into the modern era. The Rise of Modern Philosophy captures the fascinating story of the emergence, from the early sixteenth to the early nineteenth century, of the great ideas and intellectual systems that shaped modern thought. Kenny introduces us to some of the world's most original and influential thinkers and helps us gain an understanding of their famous works. The great minds we meet include Rene Descartes, traditionally (...) seen as the founder of modern philosophy; the great British philosophers Hobbes, Locke, and Hume; continental thinkers such as Spinoza, Liebniz, and Hegel; and the towering figure of Immanuel Kant, who perhaps more than any other made philosophy what it is today. Kenny first tells the story of modern philosophy chronologically: his lively, accessible narrative brings the philosophers to life and fills in the historical and intellectual background to their work. It is ideal as the first thing to read for someone new to this wonderfully creative period. Kenny then backtracks to look closely at each of the main areas of philosophical exploration in this period: knowledge and understanding; the nature of the physical universe; metaphysics (the most fundamental questions there are about existence); mind and soul; the nature and content of morality; political philosophy; and God. The book also features many intriguing and beautiful illustrations which evoke the human and social side of philosophy. Anyone who is interested in the evolution of modern thought will find this a book a treasure. (shrink)

While philosophers of mind have been arguing over the status of mental representations in cognitive science, cognitive scientists have been quietly engaged in studying perception, action, and cognition without explaining them in terms of mental representation. In this book, Anthony Chemero describes this nonrepresentational approach, puts it in historical and conceptual context, and applies it to traditional problems in the philosophy of mind. Radical embodied cognitive science is a direct descendant of the American naturalist psychology of William James and (...) John Dewey, and follows them in viewing perception and cognition to be understandable only in terms of action in the environment. Chemero argues that cognition should be described in terms of agent-environment dynamics rather than in terms of computation and representation. After outlining this orientation to cognition, Chemero proposes a methodology: dynamical systems theory, which would explain things dynamically and without reference to representation. He also advances a background theory: Gibsonian ecological psychology, "shored up" and clarified. Chemero then looks at some traditional philosophical problems through the lens of radical embodied cognitive science and concludes that the comparative ease with which it resolves these problems, combined with its empirical promise, makes this approach to cognitive science a rewarding one. "Jerry Fodor is my favorite philosopher," Chemero writes in his preface, adding, "I think that Jerry Fodor is wrong about nearly everything." With this book, Chemero explains nonrepresentational, dynamical, ecological cognitive science as clearly and as rigorously as Jerry Fodor explained computational cognitive science in his classic work The Language of Thought. (shrink)

Shaftesbury's Characteristics of Men, Manners, Opinions, Times was published in 1711. It ranges widely over ethics, aesthetics, religion, the arts (painting, literature, architecture, gardening), and ancient and modern history, and aims at nothing less than a new ideal of the gentleman. Together with Locke's Essay Concerning Human Understanding and Addison and Steele's Spectator, it is a text of fundamental importance for understanding the thought and culture of Enlightenment Europe. This volume presents a new edition of the text together with an (...) introduction, explanatory notes and a guide to further reading. (shrink)

Buying and selling are the most natural activities common to human beings. In a society where profit overrides personal dignity and human rights, many people see market as a virtue-free zone. They do not believe that one can buy and sell without dishonest gains. Consequently, they are ready to do anything in the name of business: manufacturing and selling fake and substandard goods and services for originals. Today, markets are flooded with fake medical drugs, fake foods, fake drinks/water, fake motor (...) parts and fake building materials. Thus market exhibits exploitative and negative impacts on customer satisfaction. Its impact on human life and property leads to increased deaths because of poisoning, building collapses and even increased road accidents. Such market transaction lacks mutual benefit which is its telos. This paper seeks to establish that market is not a virtue-free zone. It has moral standards of excellence internal to it. (shrink)

This concise, authoritative encyclopedia from one of the world's most renowned theologians explores all the major themes in the philosophy of religion.

This new edition keeps the same successful format, with each chapter providing a self-contained introduction to the topic it discusses, rewritten to include ...

I introduce a new version of Moral Error Theory, which I call Type-B Moral Error Theory. According to a Type-B theorist there are no facts of the kind required for there to be morality instricto sensu, but there can be irreducible ‘normative’ properties which she deems, strictly speaking, to be morally irrelevant. She accepts that there areinstrumentalall things considered oughts, andcategoricalpro tanto oughts (both of which she deems morally irrelevant), but denies that there arecategoricalall things considered oughts on pain of (...) requiring ‘queer’ facts to obtain. I detail the most central motivation of this version of the theory against its more traditional rival, according to which there are no irreducible normative properties at all. The motivation is that it, unlike its rival, can successfully be defended against the notorious charge of self-defeat. (shrink)

Taking a refreshingly hands-on approach to introductory ethics, A 21st Century Ethical Toolbox provides students with a set of tools to help them understand and make a constructive difference in real-life moral controversies. Thoroughly optimistic, it invites students to approach ethical issues with a reconstructive intent, making room for more and better options than the traditional "pro" and "con" positions that have grown up around tough problems like abortion and animal rights. Ideal for introductory and applied ethics courses, this unique (...) text does not treat ethics as a purely academic, historical, or theoretical subject, but as a wide-ranging and ongoing set of challenges that calls for multiple and interwoven kinds of intelligence. It covers the skills that are most vital to making real progress in ethics, including paying careful attention to the values at stake on all sides of an issue; looking for creative opportunities within difficult problems; critical-thinking skills such as defining key terms and making sure to judge similar cases alike; and learning how to engage in constructive dialogue. Instructors can readily use the experiential and applied activities inspired by this "toolbox" of practical skills to design an interactive and collaborative ethics course. Students can carry these essential skills directly from this book into such projects as campaigning for environmental awareness and staffing local homeless shelters. In addition to his own discussion, Weston includes gripping and provocative short selections from essayists, activists, and philosophers, and also cites his own students. Extensive "Exercises and Notes" sections end each chapter, and a detailed appendix offers instructors advice on how to use the Toolbox in the classroom. (shrink)

The guiding questions of this volume are: Can we have knowledge of the external world of things outside our minds?

The first four essays in this guide are devoted to the study of Wittgenstein′s own ideas about philosophy. The remaining six apply his ideas to the work of other thinkers.

This chapter addresses Immanuel Kant and the potential impasse of any philosophical account of religious experience. Various attempts within phenomenology are explored to broaden the notion of givenness and evidence beyond the parameters of object-givenness. Then, the chapter deals with a phenomenology of religious experience as an irreducible sphere of human experience, and its unique style of evidence and modalisations. For Kant, experience is limited to one mode of givenness in which objects of knowledge are actively constituted with the direct (...) implication that one cannot meaningfully speak of a religious experience. The recognition of the different quality of givenness in religious experience implicated the significant matter of religious evidence. (shrink)

This chapter provides an overview of how existential phenomenology has influenced qualitative research methods across a range of disciplines across the social, health, educational, and psychological sciences. It focuses specifically on how the concepts of “existential structures,” or “existentials”—such as selfhood, temporality, spatiality, affectivity, and embodiment—have been used in qualitative research. After providing a brief introduction to what qualitative research is and why philosophers should be interested in it, the chapter provides clear, straightforward examples of how qualitative researchers have used (...) existentials to analyze qualitative data and design qualitative studies. The chapter is intended to introduce philosophers to existential approaches to phenomenological qualitative research, with the aim of facilitating interdisciplinary dialogue and collaboration. (shrink)

This book uncovers and examines the confusion in antiquity between Aristotle's hypothetical syllogistic and Stoic logic, and offers a fresh perspective on the ...

Children are routinely treated paternalistically. There are good reasons for this. Children are quite vulnerable. They are ill-equipped to meet their most basic needs, due, in part, to deficiencies in practical and theoretical reasoning and in executing their wishes. Children’s motivations and perceptions are often not congruent with their best interests. Consequently, raising children involves facilitating their best interests synchronically and diachronically. In practice, this requires caregivers to (in some sense) manage a child’s daily life. If apposite, this management will (...) focus partly on a child’s well-being. To be ably executed, an account of children’s well-being will need to be articulated. This chapter focuses on the nature of children’s well-being. It has five sections. The first section clarifies the focus. The second section examines some hurdles to articulating a view of children’s well-being. The third section evaluates some accounts of children’s well-being. The fourth section addresses the view that children possess features essential to them that make their lives on balance prudentially bad for them. The fifth section sums things up. (shrink)

Introspective evidence is still treated with great suspicion in cognitive science. This work is designed to encourage cognitive scientists to take more account of the subject's unique perspective.

Reid’s dilemma concludes that, whether the idea associated with a denied proposition is lively or faint, Hume is committed to saying that it is either believed or merely conceived. In neither case would there be denial. If so, then Hume cannot give an adequate account of denial. I consider and reject Powell’s suggestion that Hume could have advanced a “Content Contrary” account of denial that avoids Reid’s dilemma. However, not only would a Humean Content Contrary account be viciously circular, textual (...) evidence suggests that Hume did not hold such an account. I then argue that Govier’s distinction between force and vivacity cannot help Hume. Not only did Hume fail to recognize this distinction, we can advance a variant of Reid’s dilemma even if we distinguish force from vivacity. (shrink)

Volume 20, Issue 8, August 2020, Page 27-29.

Can the Hippocratic and Judeo-Christian traditions be synthesized with contemporary thought about practical reason, virtue and community to provide real-life answers to the dilemmas of healthcare today? Bishop Anthony Fisher discusses conscience, relationships and law in relation to the modern-day controversies surrounding stem cell research, abortion, transplants, artificial feeding and euthanasia, using case studies to offer insight and illumination. What emerges is a reason-based bioethics for the twenty-first century; a bioethics that treats faith and reason with equal seriousness, that (...) shows the relevance of ancient wisdom to the complexities of modern healthcare scenarios and that offers new suggestions for social policy and regulation. Philosophical argument is complemented by Catholic theology and analysis of social and biomedical trends, to make this an auspicious example of a new generation of Catholic bioethical writing which has relevance for people of all faiths and none. (shrink)

Two thousand years ago, Lucretius said that everything is atoms in the void; it's physics all the way down. Contemporary physicalism agrees. But if that's so how can we—how can our thoughts, emotions, our values—make anything happen in the physical world? This conceptual knot, the mental causation problem, is the core of the mind-body problem, closely connected to the problems of free will, consciousness, and intentionality. Anthony Dardis shows how to unravel the knot. He traces its early appearance in (...) the history of philosophical inquiry, specifically in the work of Plato, Aristotle, Descartes, and T. H. Huxley. He then develops a metaphysical framework for a theory of causation, laws of nature, and the causal relevance of properties. Using this framework, Dardis explains how macro, or higher level, properties can be causally relevant in the same way that microphysical properties are causally relevant: by their relationship with the laws of nature. Smelling an orange, choosing the orange rather than the cheesecake, reaching for the one on the left instead of the one on the right-mental properties such as these take their place alongside the physical "motor of the world" in making things happen. (shrink)

E. F. Carritt (1876-1964) was educated at and taught in Oxford University. He made substantial contributions both to aesthetics and to moral philosophy. The focus of this entry is his work in moral philosophy. His most notable works in this field are The Theory of Morals (1928) and Ethical and Political Thinking (1947). Carritt developed views in metaethics and in normative ethics. In meta-ethics he defends a cognitivist, non-naturalist moral realism and was among the first to respond to A. J. (...) Ayer’s emotivist challenge to this view. In normative ethics he advocates a deontological view in which there is a plurality of obligations and of non-instrumental goods. In the context of defending this view he raised some penetrating and novel criticisms of ideal utilitarianism. He held that it is not acceptable to revise our reflective common-sense moral attitudes in the face of philosophical moral theories, and that moral philosophy is only indirectly practical. (shrink)

What it is about mood, as a specific type of affect, that makes it not easily amenable to standard models of rationality? It is commonly assumed that the cognitive rationality of an affective state is somehow depended upon how that state is related to what the state is about, its so called intentional object; but, given that moods do not seem to bear an intentional relation to an object, it is hard to see how they can be in the offing (...) for rational assessment. In the first part of the paper I outline three ways of attributing intentionality to moods, raising for each one of them a series of problems, thus casting doubt on the viability of an intentionalist grounding for the rationality of moods. I then move to an examination of the view of moods as background feelings, which are intimately related to how we perceive the world; however, in my view, that approach fails to provide standards of assessment that would permit appraising the mood itself as rational or irrational. Finally, I look at an account of moods as mechanisms whose function is to monitor the balance between environmental demands and one’s physical or psychological resources. That is a promising way to proceed in our exploration of mood states; it faces though some formidable phenomenological challenges. All in all, defending the rationality of moods calls for a rethinking of the assumptions that are prevalent in the current literature over the representational dimension of affective states. (shrink)

A philosophical discussion of children's well-being in which various existing views of well-being are discussed to determine their implications for children's well-being and a variety of views of children's well-being are considered and evaluated.

The aim of the article is to introduce a new concept of “pain-related bodily doubt,” which complements current concepts currently in use, such as pain-related fear, pain catastrophizing, and pain self-efficacy. This new concept, adapted from recent philosophical work on illness experience, has the potential to positively contribute to pain research and clinical practice by providing a vocabulary for clinicians and patients to discuss implicit or tacit dimensions of pain-related experiences.

Judgment subjectivism is the view that x is good for S if and only if, because, and to the extent that S believes, under the proper conditions, that x is good for S. In this paper, I offer three related arguments against the theory. The arguments are about what judgment subjectivism implies about the well-being of welfare nihilists, people who believe there are no welfare properties, or at least that none are instantiated. I maintain that welfare nihilists can be benefited (...) and harmed. Judgment subjectivism is implausible because it implies otherwise. (shrink)

New technologies regularly bring about profound changes in our daily lives. Romantic relationships are no exception to these transformations. Some philosophers expect the emergence in the near future of love drugs: a theoretically achievable biotechnological intervention that could be designed to strengthen and maintain love in romantic relationships. We investigated laypeople’s resistance to the use of such technologies and its sources. Across two studies (Study 1, French and Peruvian university students, N after exclusion = 186; Study 2, Amazon Mechanical Turk (...) sample, N after exclusion = 693, pre-registered), we found that the use of love drugs designed to strengthen and maintain love in romantic relationships are considered as more morally problematic than psychological therapy with the same aim. In Study 2, we show that this last effect is partially due to the fact that the love resulting from the use of love drugs is perceived as less authentic, intense, and durable. We discuss the specific role of authenticity in the relative moral disapproval of love drugs. (shrink)

A Practical Companion to Ethics, Fourth Edition, is a concise and accessible introduction to the basic attitudes and skills that make ethics work, like thinking for oneself, creative and integrative problem-solving, and keeping an open mind. This unique volume illuminates the broad kinds of practical intelligence required in moral judgment, complementing the narrower theoretical considerations that often dominate ethics courses. The optimistic tone and brisk pace of the narrative provide an entertaining and intelligent guide to "everyday" morality. The fourth edition (...) features a new chapter on ethical theories; significantly revised and expanded chapters on conflicts of value and creative problem- solving in ethics; and a new concluding chapter on "Making a Difference, " which explains how students can incorporate ethical thinking and practice into their daily lives. (shrink)

This is an indispensible book for students, teachers and professional researchers in sociology, cultural studies, politics, feminism and philosophy.