It is argued that a link prevails between the phenomenology of externality present in classical liberal theory and the state of mind known as schizophrenia. To escape the social reality of possessive individualism, especially the conception of consequences, ends, habits, routine, the schizophrenic individual 'withdraws' or regresses into a psychic universe that contains a dimension unrelated to the consciousness and values of externality: the pursuit of wealth and things, the calculated regard of the other as an instrument for enriching the (...) self. The schizophrenic is incapable of adapting his 'ego' to the necessities of the social environment; he cannot defend himself in 'conventional' or 'normal' ways from the demands of living in a social milieu where the expectations and judgments of others impose intolerable pressures on consciousness. Instead the individual undergoing the painful process of withdrawal constructs a set of psychic defenses that from the standpoint of the external world appear to be 'strange', 'odd', 'bizarre', or 'demented'. The 'mode of Being' of the schizophrenic has nothing in common with the life-style of the acquisitive, status-conscious society. Some consideration is given to the political implications and meaning of the schizophrenic's withdrawal. (shrink)

Hubert Dreyfus has argued that cases of absorbed bodily coping show that there is no room for self-awareness in flow experiences of experts. In this paper, I argue against Dreyfus’ maxim of vanishing self-awareness by suggesting that awareness of agency is present in expert bodily action. First, I discuss the phenomenon of absorbed bodily coping by discussing flow experiences involved in expert bodily action: merging into the flow; immersion in the flow; emergence out of flow. I argue against the claim (...) that flow experience does not involve an awareness of agency for each of these features, while conceding that fluent agency does not involve self-awareness in the thetic sense. I challenge the assumption that the awareness of fluent agency must be understood in terms of a thetic awareness of agency. Instead, I develop an Anscombean account of the awareness of fluent agency in terms of the phenomenal character of knowing one’s aims. I respond to the challenge that if an Anscombean account of the awareness of agency is to succeed, then agents must be able to answer Anscombean questions. I consider the objection that awareness of agency is not a form of self-awareness by outlining an account of self-awareness as self-synthesis that is distinct from self-perception and self-ascription, but which makes room for self-awareness in expert bodily action. (shrink)

Politics of the Soul in the Alcibiades is an important book that develops an interpretation of the essence of the political (politics of the soul) as eluci-dated through the analysis of Socrates' practice of "self-cultivation" or care for the soul. In the process, it also confronts the issue of the problematic relationship between philosopher and statesman that is present to Plato's dialogues. The analysis contributes the following to ongoing scholarship: (1) It offers a detailed and critical discussion of the neglected (...) and oft times ma-ligned dialogue the Alcibiades; (2) It contributes to the reinterpretation of the traditional view of the Socratic method arguing for elenchus as an expres-sion and instantiation of the normative politics it seeks to define; (3) In de-veloping a unique account of Socratic participatory democracy, it has the subordinate aim of demonstrating the value of Socratic practice over our own impoverished practice of impoverished political discourse. The text is suita-ble for scholars working in the fields of philosophy, ancient Greek philoso-phy, and classical studies. It would serve as an excellent secondary text for graduate level courses reading Plato's dialogues because it contains an ex-tensive and sustained discussion of Socratic method. In addition to graduate students, it is appropriate for college students pursuing courses in philoso-phy in their 3rd or 4th year of study. Laypersons who are intellectually curious about philosophy, particularly those interested in Socrates, will be attracted to this text. (shrink)

Software application ontologies have the potential to become the keystone in state-of-the-art information management techniques. It is expected that these ontologies will support the sort of reasoning power required to navigate large and complex terminologies correctly and efficiently. Yet, there is one problem in particular that continues to stand in our way. As these terminological structures increase in size and complexity, and the drive to integrate them inevitably swells, it is clear that the level of consistency required for such navigation (...) will become correspondingly difficult to maintain. While descriptive semantic representations are certainly a necessary component to any adequate ontology-based system, so long as ontology engineers rely solely on semantic information, without a sound ontological theory informing their modeling decisions, this goal will surely remain out of reach. In this paper we describe how Language and Computing nv (L&C), along with The Institute for Formal Ontology and Medical Information Sciences (IFOMIS), are working towards developing and implementing just such a theory, combining the open software architecture of L&C’s LinkSuiteTM with the philosophical rigor of IFOMIS’s Basic Formal Ontology. In this way we aim to move beyond the more or less simple controlled vocabularies that have dominated the industry to date. (shrink)

According to James M. Kauffman, too much of what is said today about educational reform is nonsense that shortchanges students, parents, and taxpayers. This deforms education rather than reforming it. The primary objective of this book is to help teachers, teacher educators, policy makers, and parents think more critically about current rhetoric about education. Reason and science in the enlightenment tradition are more helpful in reforming and improving education than political agendas. Reform should focus on instruction. Education must address (...) the full range of learners, from those who are mentally retarded to those who are intellectually gifted. Special education, multicultural education, and standardized testing are among the controversial issues explored. Extremes of both left and right ideologies are rejected in favor of careful thinking and sound judgment. (shrink)

Based on the author's more than 50 years of experience as a professional historian in academic and other capacities, Being a Historian is addressed to both aspiring and mature historians. It offers an overview of the state of the discipline of history today and the problems that confront it and its practitioners in many professions. James M. Banner, Jr. argues that historians remain inadequately prepared for their rapidly changing professional world and that the discipline as a whole has yet (...) to confront many of its deficiencies. He also argues that, no longer needing to conform automatically to the academic ideal, historians can now more safely and productively than ever before adapt to their own visions, temperaments, and goals as they take up their responsibilities as scholars, teachers, and public practitioners. Critical while also optimistic, this work suggests many topics for further scholarly and professional exploration, research, and debate. (shrink)

Employing the techniques of modern economic analysis, Professor Buchanan reveals the conceptual basis of an individual's social rights by examining the ...

Four views concerning environmental disobedience are discussed in this chapter, focusing on the moral justification of lawbreaking on behalf of natural environments. The traditional view suggests that accounts of ordinary civil disobedience understood through the Rawlsian tradition can be extended to capture cases of environmental disobedience. The revisionary view argues that the concept of civil disobedience needs to be revised in order to account for environmental disobedience, ecosabotage in particular. The radical view militates against basic assumptions of civil disobedience to (...) argue that ecosabotage counts as forms of civil disobedience. The envisionary view suggests that environmental disobedience is best understood as a creative performance, a type of beautiful trouble or creative disruption that expresses environmental values that we must use the moral imagination to understand. (shrink)

The Objective of “Tranquillity’s Secret” Is To Present A New More Veridical Way Of Understanding The World, And The Meditation Technique And Its Unexcelled Support That Directly Leads One To See The World Differently. -/- In our rational attempts to understand ourselves and our world today, it is the case that in comparison to matter, which is so definite, measurable, actual, and sometimes literally concrete, we have ‘mind’ and ‘consciousness’, which is exactly the opposite: it is indefinite, unmeasurable, undiscoverable, and (...) abstract. And yet, it is the reverse within our lived experience in which it is our being aware that is actual, indisputable, irrefutable, true, and well-grounded, while matter is only an abstraction from our experiences, that is wholly contingent, and about which everything is unsure. So why do we search for ‘consciousness’ by reasoning about the world, rather than meditating upon our immediate lived experience? ‘Consciousness’ is an abstraction taken from our experience, so we cannot use ‘consciousness’ to explain experience. A contemplative science would. -/- The meditation technique that Tranquillity’s Secret presents uses Inner Spontaneous Sound as its support. These uncaused sounds which are always available to meditate with, have no material basis, and so their very presence calls into question our faith that only matter matters. These sounds appear in different forms in the myriad of contemplative traditions which have employed them for millennia and have universally acknowledged them as the most efficacious path to a direct experience of the nature of Reality. Unfortunately, during modern times, the correct use of these sounds has been almost lost, along with the reasons why they were claimed to be so highly effective. The primary condition for this loss is the mechanical materialism which frames what is allowable for thought, and constrains our reasoning to only consider reductionist mechanical explanations in every case. Even those who believe they have escaped from the limitations of this understanding, continue to be enframed because our language has been structured by it, so that there is no true escape via a simple substitution or redefinition of concepts. Instead, Tranquillity’s Secret presents a new understanding that supersedes mechanical materialism and its paradigm of physical causality. It begins with an acceptance that Time is only a formalism, and does not exist in the sense of either an arrow or a stream. This leads to a radical reorientation of what it means to be aware and conscious, and the discovery of a revolutionary understanding of coherent Responsive Naturing that supplants the never-solved paradoxes of ‘consciousness’ and ‘causal change over time’ with coherent and immediate processual reconfigurations based upon contextual conditions, potentials, and probabilities — and the recognition of each reconfiguration. -/- Thus, Responsive Naturing provides a sound foundation for veridical science, so that both science and spirituality can be founded upon a common understanding of ‘how things work’. This empowers us in ways that our disjointed and parochial schools of thought lock us out of completely, while opening up new possible methods of looking at problems and finding solutions across disciplines. (shrink)

On reading Plato -- Socrates' story of death and life -- Theaetetus: boy-testing in Lotus land -- Sophist: casts of the net -- Sophist: another miss? -- Politician: another effort to snare Socrates-Odysseus -- Socrates is convicted by a jury of young children.

Many philosophers in the ancient world shared a unitary vision of philosophy – meaning 'love of wisdom' – not just as a theoretical discipline, but as a way of life. Specifically, for the late Neoplatonic thinkers, philosophy began with self-knowledge, which led to a person's inner conversion or transformation into a lover, a human being erotically striving toward the totality of the real. This metamorphosis amounted to a complete existential conversion. It was initiated by learned guides who cultivated higher and (...) higher levels of virtue in their students, leading, in the end, to their vision of the Good, or the One. In this book, James M. Ambury closely analyses two central texts in this tradition: the commentaries by Proclus (412–485 AD) and Olympiodorus (495–560 AD) on the Platonic Alcibiades I. Ambury's powerful study illuminates the way philosophy was conceived during a crucial period of its history, in the lecture halls of late antiquity. (shrink)

This book defends the view that any adequate account of rational decision making must take a decision maker's beliefs about causal relations into account. The early chapters of the book introduce the non-specialist to the rudiments of expected utility theory. The major technical advance offered by the book is a 'representation theorem' that shows that both causal decision theory and its main rival, Richard Jeffrey's logic of decision, are both instances of a more general conditional decision theory. The book solves (...) a long-standing problem for Jeffrey's theory by showing for the first time how to obtain a unique utility and probability representation for preferences and judgements of comparative likelihood. The book also contains a major new discussion of what it means to suppose that some event occurs or that some proposition is true. The most complete and robust defence of causal decision theory available. (shrink)

There exists a common view that for theories related by a ‘duality’, dual models typically may be taken ab initio to represent the same physical state of affairs, i.e. to correspond to the same possible world. We question this view, by drawing a parallel with the distinction between ‘interpretational’ and ‘motivational’ approaches to symmetries.

Explores the theories of democratic individualism articulated in the works of the American transcendentalist writer Ralph Waldo Emerson, pragmatic philosophers William James and John Dewey, and African-American novelist and essayist Ralph Ellison.

I take it as my assignment to criticize the Gauthier enterprise. At the outset, however, I should express my general agreement with David Gauthier's normative vision of a liberal social order, including the place that individual principles of morality hold in such an order. Whether the enterprise is, ultimately, judged to have succeeded or to have failed depends on the standards applied. Considered as a coherent grounding of such a social order in the rational choice behavior of persons, the enterprise (...) fails. Considered as an extended argument implying that persons should adopt the moral stance embodied in the Gauthier structure, the enterprise is, I dunk, largely successful. Considered as a set of empirically falsifiable propositions suggesting that persons do, indeed, choose as the Gauthier precepts dictate, the enterprise offers Humean hope rather than Hobbesian despair. (shrink)

Contributions in modern theoretical physics and chemistry on the behavior of nonlinear systems, exemplified by Ilya Prigogine's work on the thermodynamics of open systems, attract growing attention in economics. Our purpose here is to relate the new orientation in the natural sciences to a particular nonorthodox strand of thought within economics. All that is needed for this purpose is some appreciation of the general thrust of the enterprise, which involves a shift of perspective from the determinism of conventional physics to (...) the nonteleological open-endedness, creative, and nondetermined nature of evolutionary processes. (shrink)

The pragmatic character of the Dutch book argument makes it unsuitable as an "epistemic" justification for the fundamental probabilist dogma that rational partial beliefs must conform to the axioms of probability. To secure an appropriately epistemic justification for this conclusion, one must explain what it means for a system of partial beliefs to accurately represent the state of the world, and then show that partial beliefs that violate the laws of probability are invariably less accurate than they could be otherwise. (...) The first task can be accomplished once we realize that the accuracy of systems of partial beliefs can be measured on a gradational scale that satisfies a small set of formal constraints, each of which has a sound epistemic motivation. When accuracy is measured in this way it can be shown that any system of degrees of belief that violates the axioms of probability can be replaced by an alternative system that obeys the axioms and yet is more accurate in every possible world. Since epistemically rational agents must strive to hold accurate beliefs, this establishes conformity with the axioms of probability as a norm of epistemic rationality whatever its prudential merits or defects might be. (shrink)

This study examines the influence of ethics instruction, religiosity, and intelligence on cheating behavior. A sample of 230 upper level, undergraduate business students had the opportunity to increase their chances of winning money in an experimental situation by falsely reporting their task performance. In general, the results indicate that students who attended worship services more frequently were less likely to cheat than those who attended worship services less frequently, but that students who had taken a course in business ethics were (...) no less likely to cheat than students who had not taken such a course. However, the results do indicate that the extent to which taking a business ethics course influenced cheating behavior was moderated by the religiosity and intelligence of the individual student. In particular, while students who were highly religious were unlikely to cheat whether or not they had taken a business ethics course, students who were not highly religious demonstrated less cheating if they had taken a business ethics course. In addition, the extent of cheating among highly intelligent students was significantly reduced if such students had taken a course in business ethics. Likewise, individuals who were highly intelligent displayed significantly less cheating if they were also highly religious. The implications of these findings are discussed. (shrink)

The notion that Jesus Christ is one person with two natures has been the venue of much philosophical theological work in the past 40 years. One mode of engagement with this idea has been to defend the coherence of the idea. This has been done by, for example, revising standard conceptions of divinity and humanity or predicate attribution. Another mode of engagement with the doctrine is to offer models for how the state of affairs of the Incarnation might work. This (...) could involve retrieving models from thinkers of the past. Finally, the constructive mode applies the reasoning of the two natures/one person conception to other areas of Christian theology such as the atonement or the Eucharist. Examples of each of these modes from the contemporary analytic literature are presented. (shrink)

Analytic theology seeks to utilize conceptual tools and resources from contemporary analytic philosophy for ends that are properly theological. As a theological methodology relatively new movement in the academic world, this novelty might render it illegitimate. However, I argue that there is much in the recent analytic theological literature that can find a methodological antecedent championed in the fourteenth century known as declarative theology. In distinction from deductive theology—which seeks to extend the conclusions of theology beyond the articles of faith—declarative (...) theology strives to make arguments for the articles of faith. It does it not to provoke epistemic assent to the truth of the articles, but serves as a means of faith seeking understanding. In this paper, examples are drawn from recent analytic discussions to illustrate the manner that analytic theology has been, is, and can be an instance of declarative theology, and thus a legitimate theological enterprise for today. (shrink)

In classical theism, God is typically conceived of as having the attribute of omnipresence. However, this attribute often falls prey to two puzzles, the immateriality puzzle and the intensity puzzle. A recent explication of omnipresence by Hud Hudson falls short of solving these puzzles. By attending to key narratives in the Hebrew Scriptures, I argue that one ought to conceive of God’s presence at a location as God’s acting at that location. Thus, God’s omnipresence is God’s acting at all locations.

The doctrine of the Eucharist has been one of the more fruitful locales of philosophical reflection within Christian theology. The central philosophical question has been, ‘what is the state of affairs such that it is apt to say of a piece of bread, “This is the body of Christ”?’ In this article, I offer a delineation of various families of answers to this question as they have been proffered in the history of the church. These families are distinguished by how (...) they view the presence of the body of Christ as well as the continued presence of the bread and wine after consecration. I then provide a specific examination of some recent attempts to explicate these views. A number of the recent work has focused on the Roman Catholic doctrine of transubstantiation, but I also survey consubstantiation, transignification, and a recent revival of impanation as potential means for describing the metaphysical realities of the Eucharist. (shrink)

This is an Introduction to the special issue of Metaphilosophy entitled Philosophy as a Way of Life, giving a brief account of the genesis of the project, an overview of the topic, and a summary of the topics covered in the issue.