This volume reveals the wisdom we can learn from sailing, a sport that pits human skills against the elements, tests the mettle and is a rich source of valuable lessons in life. Unravels the philosophical mysteries behind one of the oldest organized human activities Features contributions from philosophers and academics as well as from sailors themselves Enriches appreciation of the sport by probing its meaning and value Brings to life the many applications of philosophy to sailing and the profound lessons (...) it can teach us A thought-provoking read for sailors and philosophers alike. (shrink)

This volume reveals the wisdom we can learn from sailing, a sport that pits human skills against the elements, tests the mettle and is a rich source of valuable lessons in life. Unravels the philosophical mysteries behind one of the oldest organized human activities Features contributions from philosophers and academics as well as from sailors themselves Enriches appreciation of the sport by probing its meaning and value Brings to life the many applications of philosophy to sailing and the profound lessons (...) it can teach us A thought-provoking read for sailors and philosophers alike. (shrink)

Søren Kierkegaard is an important thinker, especially important for those who wish to understand Christian faith. His elusive style, however, and certain distancing techniques make him particularly difficult to understand. The recent history of writings on Kierkegaard reveals a strong tendency to fall into one of two erroneous modes of interpretation. This essay is an attempt to rescue Kierkegaard both from muggings by ‘rigorous’ philosophers and from the morganatic embraces of Post-Modernists. It reviews the classical sources of each of these (...) sorts of reading of Kierkegaard, exposes their mistakes, and suggests several appropriate principles of interpretation. (shrink)

This paper describes a strategy for defending some of the core claims of Christianity from evidentialist critics. The strategy is neither epistemological nor based on considerations of ‘proper basicality’. Indeed, this strategy, if successful, shows Christian faith to be notmerely permissible but ethically obligatory. It does so by taking seriously the claim that faith is a virtue (in the classical sense) and that a reflecting conscience will discover this. The paper also hopes to contribute to Kierkegaard scholarship by offering a (...) new interpretation both of Sickness Unto Death and, by implication, of Kierkegaard’s general significance for philosophy of religion. (shrink)

Søren Kierkegaard is an important thinker, especially important for those who wish to understand Christian faith. His elusive style, however, and certain distancing techniques make him particularly difficult to understand. The recent history of writings on Kierkegaard reveals a strong tendency to fall into one of two erroneous modes of interpretation. This essay is an attempt to rescue Kierkegaard both from muggings by ‘rigorous’ philosophers and from the morganatic embraces of Post-Modernists. It reviews the classical sources of each of these (...) sorts of reading of Kierkegaard, exposes their mistakes, and suggests several appropriate principles of interpretation. (shrink)

_ _ _Modern Philosophy: An Anthology_ features a broad range of selections from important but seldom anthologized works in the philosophy of psychology, natural science, morality, politics and religion. Features a broad range of selections from works in the philosophy of psychology, natural science, morality, politics and religion. Places the modern thinkers in conversation with each other, including Leibniz on Descartes and Spinoza, Reid on Locke and Hume, and Kant on Hobbes. Offers important, but seldom anthologized primary works.

Plotinus (204/5–270 CE) was the first and greatest of Neoplatonic philosophers. His writings were edited by his disciple Porphyry, who published them sometime between 301 and 305 CE in six sets of nine treatises each (Enneads), with a biography of his master in which he also explains his editorial principles.

psychological terms, the [Japanese] system relies on positive rather than negative reinforcement, emphasizing loving acceptance in exchange for genuine repentance. An analogue of what the Japanese policeman wants the offender to feel is the tearful relief of a child when confession of wrongdoing to his parents results in a gentle laugh and a warm hug. In relation to American policemen, Japanese officers want to be known for the warmth of their care rather than the strictness of their enforcement.1Much of the (...) most disturbing police behaviour stems from two connected facts: the system's overwhelming dependence on admissions of guilt, and the absence of checks on police power in the interrogation room. In Japan, the conditions of interrogation—the duration and intensity of questioning, the duty to endure questioning even after the right to silence has been invoked, and the unavailability of defence lawyers—means that an ‘overborne will’ is more than merely an occasional problem.2. (shrink)

Profoundly important ethical and political controversies turn on the question of whether biological life is an essential aspect of a human person, or only an extrinsic instrument. Lee and George argue that human beings are physical, animal organisms - albeit essentially rational and free - and examine the implications of this understanding of human beings for some of the most controversial issues in contemporary ethics and politics. The authors argue that human beings are animal organisms and that their personal identity (...) across time consists in the persistence of the animal organisms they are; they also argue that human beings are essentially rational and free and that there is a radical difference between human beings and other animals; criticize hedonism and hedonistic drug-taking; present detailed defenses of the prolife positions on abortion and euthanasia; and defend the traditional moral position on marriage and sexual acts. (shrink)

Conspiracy theories are rather a popular topic these days, and a lot has been written on things like the meaning of _conspiracy theory_, whether it’s ever rational to believe conspiracy theories, and on the psychology and demographics of people who believe conspiracy theories. But very little has been said about why people might be led to posit conspiracy theories in the first place. This paper aims to fill this lacuna. In particular, I shall argue that, in open democratic societies, citizens (...) justifiably presuppose that the epistemic authorities—journalists, academics, scientists, and so on—are engaged in a good faith pursuit of the truth. This presupposition generates certain normative expectations on the behaviors of the epistemic authorities—they ought to be open to new evidence, possess a healthy degree of skepticism, be willing to engage with opponents, and so on. So, when an epistemic authority is presented with some putatively anomalous data or an alternative hypothesis for some event or phenomena, people expect the epistemic authority to respond in a way that is consonant with these norms. In some instances, however, the epistemic authorities do not respond in this way and instead are dogmatic, dismissive, and engage in _ad hominem_. From the point of view of the citizen, there’s a tension here between how the epistemic authorities ought to behave and how they have, in fact, behaved which is best resolved either by taking the epistemic authorities less seriously or by positing a conspiracy theory. Put another way, the failure of the epistemic authorities to adhere to the norms by which we take them to be governed when presented with apparent anomalies or alternative hypotheses is one reason for which one might initially posit a conspiracy theory. (shrink)

In §2-4, I survey three extant ways of making sense of indeterminate truth and find each of them wanting. All the later sections of the paper are concerned with showing that the most promising way of making sense of indeterminate truth is via either a theory of truthmaker gaps or via a theory of truthmaking gaps. The first intimations of a truthmaker–truthmaking gap theory of indeterminacy are to be found in Quine (1981). In §5, we see how Quine proposes to (...) solve Unger’s problem of the many via positing the possibility of groundless truth. In §6, I elaborate the truthmaker gap model of indeterminacy first sketched by Sorensen (2001, ch.11) and use it to give a reductive analysis of indeterminate truth. In §7, I briefly assess what kind of formal framework can best express the possibility of truthmaker gaps. In §8, I contrast what I dub ‘the ordinary conception of worldly indeterminacy’ with Williamson’s conception of worldly indeterminacy. In §9, I show how one can distinguish linguistic from worldly indeterminacy on a truthmaker gap conception. In §10, I briefly sketch the relationship between truthmaker gaps and ignorance. In §11, I assess whether a truthmaker gap conception of vagueness is really just a form of epistemicism. In §12, I propose that truthmaker gaps can yield a plausible model of (semantic) presupposition failure. In §13, in response to the worry that a truthmaker gap conception of indeterminacy is both parochial and controversial—since it commits us to an implausibly strong theory of truthmaking—I set forth a truthmaking gap conception of indeterminacy. In §14, I answer the worry that groundless truths, of whatever species, are just unacceptably queer. A key part of this answer is that a truthmaker–truthmaking gap model of indeterminacy turns out to be considerably less queer than any model of indeterminacy which gives up on Tarski’s T-schema for truth (and cognate schemas). (shrink)

There has been increasing attention in sociology and internet studies to the topic of ‘digital remains’: the artefacts users of social network services (SNS) and other online services leave behind when they die. But these artefacts also pose philosophical questions regarding what impact, if any, these artefacts have on the ontological and ethical status of the dead. One increasingly pertinent question concerns whether these artefacts should be preserved, and whether deletion counts as a harm to the deceased user and therefore (...) provides pro tanto reasons against deletion. In this paper, I build on previous work invoking a distinction between persons and selves to argue that SNS offer a particularly significant material instantiation of persons. The experiential transparency of the SNS medium allows for genuine co-presence of SNS users, and also assists in allowing persons (but not selves) to persist as ethical patients in our lifeworld after biological death. Using Blustein’s “rescue from insignificance” argument for duties of remembrance, I argue that this persistence function supplies a nontrivial (if defeasible) obligation not to delete these artefacts. Drawing on Luciano Floridi’s account of “constitutive” information, I further argue that the “digital remains” metaphor is surprisingly apt: these artefacts in fact enjoy a claim to moral regard akin to that of corpses. (shrink)

Abstract: There is no such thing as ‘the’ hylemorphic account of personal identity. There are several views that count as hylemorphic, and these views can be grouped into two main families—the corruptionist view, and the survivalist view. The differentiating factor is that the corruptionist view holds that the persistence of the soul is not sufficient for the persistence of the person, while the survivalist view holds that the persistence of the soul is sufficient for the persistence of the person. In (...) this paper, I argue that hylemorphists should prefer the corruptionist view. This project ought to be of interest to anyone working on issues of personal identity, not only because hylemorphic views are historically important, but also because they are currently receiving significant attention in the personal identity literature. (shrink)

Tens of thousands of students have learned to be more discerning at constructing and evaluating arguments with the help of Patrick J. Hurley. Hurley’s lucid, friendly, yet thorough presentation has made A CONCISE INTRODUCTION TO LOGIC the most widely used logic text in North America. In addition, the book’s accompanying technological resources, such as CengageNOW and Learning Logic, include interactive exercises as well as video and audio clips to reinforce what you read in the book and hear in class. (...) In short, you’ll have all the assistance you need to become a more logical thinker and communicator. Important Notice: Media content referenced within the product description or the product text may not be available in the ebook version. (shrink)

Since St. Thomas Aquinas holds that death is a substantial change, a popular current interpretation of his anthropology must be mistaken. According to that interpretation – the ‘survivalist’ view – St. Thomas holds that we human beings survive our deaths, constituted solely by our souls in the interim between death and resurrection. This paper argues that St. Thomas must have held the ‘corruptionist’ view: the view that human beings cease to exist at their deaths. Certain objections to the corruptionist view (...) are also met. (shrink)

Presents an historical analysis of social contract theory by considering the works of prominent philosophers.

(2002). Privacy rights and public spaces: CCTV and the problem of the “unobservable observer”. Criminal Justice Ethics: Vol. 21, No. 1, pp. 21-27. doi: 10.1080/0731129X.2002.9992113.

Objectives: To report the attitudes and opinions of subjects in US clinical trials about whether or not, and why, they should receive post-trial access (PTA) to the trial drug, care and information. Design: Focus groups, short self-administered questionnaires. Setting: Boston, Dallas, Detroit, Oklahoma City. Participants: Current and recent subjects in clinical trials, primarily for chronic diseases. Results: 93 individuals participated in 10 focus groups. Many thought researchers, sponsors, health insurers and others share obligations to facilitate PTA to the trial drug, (...) if it benefited the subject, or to a therapeutic equivalent. Some thought PTA obligations include providing transition care (referrals to non-trial physicians or other trials, limited follow-up, short-term drug supply) or care for long-term adverse events. Others held, in contrast, that there are no PTA obligations regarding drugs or care. However, there was agreement that former subjects should receive information (drug name, dosage received, market approval date, long-term adverse effects, trial results). Participants frequently appealed to health need, cost, relationships, reciprocity, free choice and sponsor self-interest to support their views. Many of their reasons overlapped with those commonly discussed by bioethicists. Conclusion: Many participants in US trials for chronic conditions thought there are obligations to facilitate PTA to the trial drug at a “fair” price; these views were less demanding than those of non-US subjects in other studies. However, our participants’ views about informational obligations were broader than those of other subjects and many bioethicists. Our results suggest that the PTA debate should expand beyond the trial drug and aggregate results. (shrink)

Quantum mechanical entangled configurations of particles that do not satisfy Bell’s inequalities, or equivalently, do not have a joint probability distribution, are familiar in the foundational literature of quantum mechanics. Nonexistence of a joint probability measure for the correlations predicted by quantum mechanics is itself equivalent to the nonexistence of local hidden variables that account for the correlations (for a proof of this equivalence, see Suppes and Zanotti, 1981). From a philosophical standpoint it is natural to ask what sort of (...) concept can be used to provide a “joint” analysis of such quantum correlations. In other areas of application of probability, similar but different problems arise. A typical example is the introduction of upper and lower probabilities in the theory of belief. A person may feel uncomfortable assigning a precise probability to the occurrence of rain tomorrow, but feel comfortable saying the probability should be greater than ½ and less than ⅞. Rather extensive statistical developments have occurred for this framework. A thorough treatment can be found in Walley (1991) and an earlier measurement-oriented development in Suppes (1974). It is important to note that this focus on beliefs, or related Bayesian ideas, is not concerned, as we are here, with the nonexistence of joint probability distributions. Yet earlier work with no relation to quantum mechanics, but focused on conditions for existence has been published by many people. For some of our own work on this topic, see Suppes and Zanotti (1989). Still, this earlier work naturally suggested the question of whether or not upper and lower measures could be used in quantum mechanics, as a generalization of.. (shrink)

usually brings to mind images of picket signs held by laborers striking for better wages and benefits. Collective action, however, need not be limited to the withholding of labor. Nor need it involve only the working or middle classes, as airline pilots have recently demonstrated. Finally, collective action need not have as its only purpose the self-interest of the group. Collective action does, however, always involve a joining together of individuals united by common goals or interests in order to consolidate (...) power for the purpose of negotiating with another group or entity. Examples of collective action obviously include striking, other withholding labor actions, and slowdowns, but can also include many other activities. for example, have been threatened or used by house officer organizations in the past. In a paper strike, patient care continues but without documentation, and thus, the institution suffers from absent or delayed financial remuneration. (shrink)

Moral latitude is only ever a matter of coincidence on the most popular decision procedure in the literature on moral uncertainty. In all possible choice situations other than those in which two or more options happen to be tied for maximal expected choiceworthiness, Maximize Expected Choiceworthiness implies that only one possible option is uniquely appropriate. A better theory of appropriateness would be more sensitive to the decision maker’s credence in theories that endorse agent-centred prerogatives. In this paper, we will develop (...) and defend a modified version of this view that allows for agent-centred prerogatives and supererogation as part of its verdicts about appropriateness. (shrink)

The present paper revisits the debate between realists about gravitational energy in GR and anti-realists/eliminativists. I re-assess the arguments underpinning Hoefer’s seminal eliminativist stance, and those of their realist detractors’ responses. A more circumspect reading of the former is proffered that discloses where the so far not fully appreciated, real challenges lie for realism about gravitational energy. I subsequently turn to Lam and Read’s recent proposals for such a realism. Their arguments are critically examined. Special attention is devoted to the (...) adequacy of Read’s appeals to functionalism, imported from the philosophy of mind. (shrink)

Epistemic contextualism is a recent and hotly debated position. In its dominant form, EC is the view that the proposition expressed by a given knowledge sentence depends upon the context in which it is uttered. What makes this view interesting and controversial is that ‘context’ here refers, not to certain features of the putative subject of knowledge or his/her objective situation, but rather to features of the knowledge attributor' psychology and/or conversational-practical situation. As a result of such context-dependence, utterances of (...) a given such sentence, made in different contexts, may differ in truth value. (shrink)

This book uses neuroscience discoveries concerning religious experiences, the Self and personhood to deepen, enhance and interrogate the theological and philosophical set of ideas known as Personalism. McNamara proposes a new eschatological form of personalism that is consistent with current neuroscience models of relevant brain functions concerning the self and personhood and that can meet the catastrophic challenges of the 21st century. Eschatological Personalism, rooted in the philosophical tradition of "Boston Personalism", takes as its starting point the personalist claim that (...) the significance of a self and personality is not fully revealed until it has reached its endpoint, but theologically that end point can only occur within the eschatological realm. That realm is explored in the book along with implications for personalist theory and ethics. Topics covered include the agent intellect, dreams and the imagination, future-orientation and eschatology, phenomenology of Time, social ethics, Love, the challenge of AI, privacy and solitude and the individual ethic of autarchy. This book is an innovative combination of the neuroscientific and theological insights provided by a Personalist viewpoint. As such, it will be of great interest to scholars of Cognitive Science, Theology, Religious Studies and the philosophy of the mind. (shrink)

__The Conduct of Inquiry in International Relations_ first edition was winner of the ISA-Northeast’s Yale H. Ferguson Award, and the ISA Theory Section’s Best Book of the Year award._ _The Conduct of Inquiry in International Relations_ provides an introduction to the philosophy of science issues and their implications for the study of global politics. The author draws attention to the problems caused by the misleading notion of a single unified scientific method, and proposes a framework that clarifies the variety of (...) ways that IR scholars establish the authority and validity of their empirical claims. Jackson connects philosophical considerations with concrete issues of research design within neopositivist, critical realist, analyticist, and reflexive approaches to the study of world politics. Envisioning a pluralist science for a global IR field, this volume organizes the significant differences between methodological stances so as to promote internal consistency, public discussion, and worldly insight as the hallmarks of any scientific study of world politics. In this second edition, Jackson has centralised the philosophical history of the ‘science question’ into a single chapter, providing a clearer picture of the connections between contemporary concerns about the status of knowledge and classic philosophical debates about the relationship between human beings and the world they inhabit. The central chapters feature more detailed and pedagogically useful illustrations of the methodological positions discussed, making the book even better suited to clarify the philosophical distinctions with respect to which a scientific researcher must locate herself. The second edition will continue to be essential reading for all students and scholars of International Relations, Political Science and Philosophy of Science. (shrink)

It has been argued that St. Thomas Aquinas’s anthropological views fall prey to the problem of “Too Many Thinkers.” The worry, roughly, is that his views entail that I—a human person—am able to think, but that my soul—which is not a human person—is also able to think. Hence, too many thinkers: there are too many ofus having my thoughts. In this paper, I show why this is not a problem for St. Thomas. Along the way, I also address Peter Unger’s (...) argument for substance dualism. (shrink)

The details of St. Thomas Aquinas’s anthropological view are subject to debate. Some philosophers believe he held that human persons survive their deaths. Other philosophers think he held that human persons cease to exist at their death, but come back into being at the general resurrection. In this paper, I defend the latter view against one of the most significant objections it faces, namely, that it entails that God punishes and rewards separated souls for the sins or merits of something (...) else: the (non-existent) persons to whom those souls once belonged. The objector takes this entailment to be problematic. I argue that it fits in well with St. Thomas’s views about punishment and about persons. (shrink)

At the most general level, "manipulation" refers one of many ways of influencing behavior, along with (but to be distinguished from) other such ways, such as coercion and rational persuasion. Like these other ways of influencing behavior, manipulation is of crucial importance in various ethical contexts. First, there are important questions concerning the moral status of manipulation itself; manipulation seems to be mor- ally problematic in ways in which (say) rational persuasion does not. Why is this so? Furthermore, the notion (...) of manipulation has played an increasingly central role in debates about free will and moral responsibility. Despite its significance in these (and other) contexts, however, the notion of manipulation itself remains deeply vexed. I would say notoriously vexed, but in fact direct philosophical treatments of the notion of manipulation are few and far between, and those that do exist are nota- ble for the sometimes widely divergent conclusions they reach concerning what it is. I begin by addressing (though certainly not resolving) the conceptual issue of how to distinguish manipulation from other ways of influencing behavior. Along the way, I also briefly address the (intimately related) question of the moral status of manipulation: what, if anything, makes it morally problematic? Then I discuss the controversial ways in which the notion of manipulation has been employed in contemporary debates about free will and moral responsibility. (shrink)

Patrick Aidan Heelan’s The Observable offers the reader a completely articulated development of his 1965 philosophy of quantum physics, Quantum Mechanics and Objectivity. In this previously unpublished study dating back more than a half a century, Heelan brings his background as both a physicist and a philosopher to his reflections on Werner Heisenberg’s physical philosophy. Including considerably broader connections to the contributions of Niels Bohr, Wolfgang Pauli, and Albert Einstein, this study also reflects Heelan’s experience in Eugene Wigner’s laboratory (...) at Princeton along with his reflections on working with Erwin Schrödinger dating from Heelan’s years at the Institute for Advanced Cosmology in Dublin. A contribution to continental philosophy of science, the phenomenological and hermeneutic resources applied in this book to the physical and ontological paradoxes of quantum physics, especially in connection with laboratory science and measurement, theory and model making, will enrich students of the history of science as well as those interested in different approaches to the historiography of science. University courses in the philosophy of physics will find this book indispensable as a resource and invaluable for courses in the history of science. (shrink)

This chapter contains sections titled: Preamble Conceptual Primitivism Concerning “Determinately” Incoherentism and Indeterminate Truth Slater on Indeterminate Truth Quine, Indeterminate Truth, and the Problem of the Many Truthmaker Gaps and Indeterminate Truth The Logic of Determinacy Worldly Indeterminacy: Williamson's Conception and the Ordinary Conception Minimal Versus Robust Forms of Worldly and Linguistic Indeterminacy Truthmaker Gaps and Knowledge Epistemicism, Third Possibility Views, and Indeterminate Truth Semantic Presupposition Failure and Indeterminate Truth Truthmaking Gaps and Indeterminate Truth The Queerness Objection Conclusion References.

The American Journal of Bioethics, Volume 11, Issue 7, Page 1-2, July 2011.

This article explores the social benefits and moral arguments in favour of women and couples freezing eggs and embryos for social reasons. Social IVF promotes equal participation by women in employment; it offers women more time to choose a partner; it provides better opportunities for the child as it allows couples more time to become financially stable; it may reduce the risk of genetic and chromosomal abnormality; it allows women and couples to have another child if circumstances change; it offers (...) an option to women and children at risk of ovarian failure; it may increase the egg and embryo pool. There are strong arguments based on equal concern and respect for women which require that women have access to this new technology. Freezing eggs also avoids some of the moral objections associated with freezing embryos. (shrink)

Consider the following sentences: The neighbouring sentence is not true. The neighbouring sentence is not true. Call these the no-no sentences. Symmetry considerations dictate that the no-no sentences must both possess the same truth-value. Suppose they are both true. Given Tarski’s truth-schema—if a sentence S says that p then S is true iff p—and given what they say, they are both not true. Contradiction! Conclude: they are not both true. Suppose they are both false. Given Tarski’s falsity-schema—if a sentence S (...) says that p then S is false iff not-p—and given what they say, they are both true, and so not false. Contradiction! Conclude: they are not both false. Thus, despite their symmetry, the no-no sentences must differ in truth-value. Such is the no-no paradox.[1] Sorensen (2001, 2005a, 2005b) has argued that: (1) The no-no paradox is not a version of the liar but rather a cousin of the truth-teller paradox. (2) Even so, the no-no paradox is more paradoxical than the truth-teller. (3) The no-no and truth-teller sentences have groundless truthvalues—they are bivalent but give rise to “truthmaker gaps”. (4) It is metaphysically impossible to know these truth-values. (5) A truthmaker gap response to the no-no paradox provides reason to accept a version of epistemicism. In this paper it is shown that a truthmaker gap solution to the no-no and truth-teller paradoxes runs afoul of the dunno-dunno paradox, the strengthened no-no paradox, and the strengthened truth-teller paradox. In consequence, the no-no paradox is best seen as a form of the liar paradox. As such, it cannot provide a case for epistemicism. (shrink)

Veltman’s test semantics and developments thereof reject the canon about semantic contents and attitude ascriptions in favor of dynamic alternatives. According to these theories the semantic content of a sentence is not a proposition, but a context change potential (CCP). Similarly, beliefs are not taken to be relations between agents and propositions, but agents and CCPs. These deviations from the canon come at the cost of an elegant explanation about the correctness of belief. Standardly, it is taken that the content (...) of a belief is correct just in case the content of that belief is true. The proponent of the test semantics cannot appeal to this explanation since they hold that certain contents, namely epistemically modalized contents, do not express propositions, and are neither true nor false. After motivating the need for an account of the correctness of belief within the dynamic framework, I argue that the few extant accounts in the literature are unsatisfactory. A novel account is proposed that avoids the problems of competing views. (shrink)

Le matérialisme que ce livre interroge et construit n'est pas une « philosophie », mais la condition de possibilité et l'outil de la connaissance objective. Historiquement, il se confond, de fait, avec l'élaboration de la science moderne s'affranchissant graduellement des contrats de parole qui l'asservirent longtemps à la métaphysique et à la théologie. Comment cette émancipation s'est-elle effectuée en des temps où une croyance instituée dictait sa loi théologico-politique aux efforts de la connaissance en leur imposant a priori la limite (...) de l'Inconnaissable? Comment d'autre part, face à cet affranchissement toujours inachevé, une métaphysique résiduelle impose-t-elle encore aux artisans de la connaissance objective, sans qu'ils s'en doutent, des cadres, des frontières, des démarches et des représentations? Ce livre montre qu'une analyse savante des complexes de discours dans l'histoire, à travers ce qu'elle explique du passé, peut permettre de comprendre et d'améliorer ce qui constitue proprement aujourd'hui l'acte de connaître. De redéfinir la « conscience ». De sortir des leitmotivs exténués sur le « hasard ». De penser plus authentiquement la singularité émergente du vivant. De s'éloigner d'un modèle strictement nécessitariste du « déterminisme ». De sortir des impasses avérées du réductionnisme. De résoudre les contradictions tacitement acceptées entre matérialisme et morale, ou entre déterminisme et conduites autonomes. D'entrevoir l'origine du symbolisme. De comprendre la nature originellement et fondamentalement politique de la religion. De penser l'articulation évolutive entre « nature » et « civilisation », et un lien cohérent et critique entre sciences de la nature et sciences de la société. D'identifier les comportements discursifs récurrents de ce que l'on nomme l'« idéologie ». Et d'édifier sur de nouvelles bases une histoire naturelle et sociale de la liberté. Revenant sur une part essentielle de son oeuvre, Patrick Tort invite ici à une véritable réforme logique de l'initiative de connaissance, et, simultanément, à instruire la méthode capable d'éclairer les mécanismes qui la favorisent et la combattent dans l'univers infini des discours. (shrink)

This book considers the experience of enchantment in art. Considering the essential characteristics, dynamics and conditions of the experience of enchantment in relation to art, including liminality, it offers studies of different kinds of artistic experience and activity, including painting, music, fiction and poetry, before exploring the possibility of a life oriented to enchantment as the activity of art itself. With attention to the complex relationship between wonder in art and the programmatic disenchantment to which it is often subject, the (...) author draws on the thought of a diverse range of philosophers, sociological theorists and artists, to offer an understanding of art through the idea of enchantment, and enchantment through art. An accessible study, richly illustrated with experience - both that of the author and others - Art and Enchantment will appeal to scholars and students of sociology, anthropology, philosophy, and anyone with interests in the nature of aesthetic experience. (shrink)

In its widest sense, public relations is about productively communicating with a broader audience, either directly or indirectly, such as through journalist interviews. Academic writing can be abstruse and lengthy, while media coverage can translate those difficult ideas into ordinary language in a more digestible form. Media articles are much easier to share; even as more paywalls are erected on media sites, they're still typically far cheaper than accessing academic journal articles, if not costless. Some initial groundwork is needed for (...) any media‐relations activities. This is about understanding the “rules of engagement” with the media, including who the right journalists are to approach and how. The chapter focuses on two main activities in media relations that might be relevant for philosophers: working with journalists on stories they're writing, and writing articles or op‐eds to be published in popular media. (shrink)