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Are there contemporary philosophers who argue that logic is concrete and particular? (More precisely I think the view would have to be that logics are concrete particulars.)

I'm toying with the idea of advancing that thesis, and I'm sure I'm not the first or only person to think this. But I don't know much about the field and in particular don't know what the relevant names would be.
Any help here would be appreciated.

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Có thể nói tôi là người không giỏi nhưng đổi lại tôi là người may mắn hơn người khác. Chính là sống trong 1 gia đình tràn đấy tiếng cười, tốt nghiệp đại học tôi rất tình cờ vào với nghề tư vấn bảo hiểm. Và tôi đã chọn bảo hiểm bảo minh

tôi học xong ra trường đã rất vất vả khi tìm cho mình được một công việc và hiện nay tôi đang làm kinh doanh bất động sản, tôi thấy làm nghề này rất hay lại kiếm được nhiều tiền, mọi người cho ý kiến và hãy nói về nghề của mình đang làm và lý do làm nhé.dưới đây là website của tôi mọi người vào xem và ủng hộ nhé

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  • Khuong Viet, 2014-06-28 : Chủ đầu tư xây dựng công trình Tòa CT3 Linh Đàm: Công ty cổ phần và Chung cư CT3 Linh Đàm được duyệt xây dựng cao 21 tần... (read more)
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Any disagreement, agreement, argument or any evaluation would do. Need a help from you all to write a critical review for this article.

From september onwards I'll be teaching a course on epistemology at secondary school level. The approach to epistemology that I have to take (because of curricular demands) is mostly historical, starting with some Ancient philosophers (Plato, Aristotle), skipping the Middle Ages, and ending with Modern philosophy from Descartes to Kant.

I tend to think that the importance of the views espoused by all these historical thinkers lies not in the veracity of their theories, for clearly some things said by Plato or Locke are most likely false. Furthermore the questions they tend to concern themselves with appear in part to have moved over from philosophy to psychology which give them the appearance of unfounded armchair speculation. Rather in my opinion it is only against the background of the broader scientific developments during the time of these philosophers that we can begin to appreciate their significance. However I feel ill-equiped to talk about this background, because I simply don ... (read more)

Recently I had an awareness that understanding is deeper than knowledge. Then I thought about it for a while. I realized that knowledge involves explanations, while understanding does not necessarily require explanations. for, we understand many things without being able to explain them. This made me very anxious about this problem because it concerns with the way human mind works. How is it possible to understand something without being able to explain it? The traditional notion of 'Intuition' or immediate and direct awareness is not satisfactory enough to clarify this problem. What concerns me is that human mind seems to me to be much more than what we have so far known through or traditional logic or even scientific parameters. By saying that understanding is deeper than knowledge, i mean that understanding is an aspect of Consciousness that seems to be distinct from what we call Mind, though both are connected. Although we are conscious of ourselves we do not need to talk t ... (read more)
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It has recently occurred to me that the advocate of the Kantian Wille may, in significant measure, be victim of a kind of phenomenological illusion.  

We imagine the Kantian going serially down her list of desires -- "passive" matters of fact about what her experiences and behavior reveal to be her preferences -- and saying of each, "I could forebear that, if necessary.  So none of them, not one, is really me.  Me, my autonomous Wille, is distinct from every one of those desires."  A similar mistake led Newton to the postulation of Absolute Space; viz., relative effects are hypostatized into an independent existence.  What enables one to deny identity with any particular desire X is one's background awareness of all the other desires that are not X, whose cumulative preponderance overwhelms any particular desire.

Of course, the "background" cumulative awareness of all of one's desires is indeed separate from any particular desire, so in that sense there is indeed a Wille.  But it is not ... (read more)
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I am bothered with the pressures of objectivity or lack there of as it relates to knowledge, truth and perfection. I ended up re-reading this paper and realized that the primary means of achieving knowledge, truth and perfection would be for there to be a state of absoluteness; which I believe is impossible and completely inapplicable. I am now wondering what are other opinions on the relationship that exist between absolutism and objectivity and there relationship to knowledge, truth and perfection.


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This is a rehash of an old post. I'm hoping someone can settle my confusion, xor, confirm my brilliant insight.

Let's suppose that zombies are conceivable. Many argue against this, but let's suppose. What I want to call into question is that an entire zombie world is conceivable. There is just one problem with this allegedly conceivable world: the person doing the conceiving. That's you. You, if you are truly conceiving of anything at all, are not a zombie.

I am of course assuming that "having a conception" implies "having consciousness." But this seems very fair to me. I am also assuming that "you" can be a disembodied consciousness. But 2-d semantics seems unable to deny the conceivability of such a thing.

1. Having a conception of a complete zombie world implies having a conception. (assumption)
2. Having a conception implies having (some) consciousness. (assumption)
3. Having (some) consciousness implies that there is consciousness. (assumption)
c4. Having a conception of a complet ... (read more)
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  • Bill Meacham, today : Derek - > You want me to imagine what it would be like walking around, talking to friends, driving a car, studying ph... (read more)
  • Bill Meacham, today : Derek - > You want me to imagine what it would be like walking around, talking to friends, driving a car, studying ph... (read more)
  • Bill Meacham, today : Derek - > What is an “everyday" meaning of the word consciousness we can use in philosophy? You yourself have al... (read more)
  • Bill Meacham, today : Derek - > So what exactly is the point of the “zombie” statement now? You suggest that it will help us “formulate a p... (read more)
  • Derek Allan, today : Addendum to my post to Bill Meacham : RE: "OK, try to imagine a being physically and behaviorally just like a human... (read more)
  • 307 more ..
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(1) That sentient life will one day come to an end is no solace for those sentients existing and suffering today.

(2) Whether it is better to have been or not to have been is a Cartesian koan I can ponder concrerning myself, but not one I have a right to decide concerning another sentient that is or has been; all the less right have I to create or support the creation of another sentient, out of nothing.

(3) Pain and pleasure are incommensurable; only pain is pertinent to moral musings like these: No number of orgasms (for me) compensates for one fallen sparrow; and, again, the sparrow’s pains or solaces are not for me to weigh -- for the sparrow.

(4) Christianity is particularly self-righteous and presumptuous on such questions, always ready to sanction temporal risk and suffering for the bodies of others for the salvation of their immaterial, immortal souls, sub specie aeternitatis.

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Oh dear. I changed my name from Peter Jones to Peter G. Jones to clear up some confusion caused by having such a common name and have promptly lost all my 'followers'. I assumed that it would be a citation/reference change only, but apparently not. 

Is there anything I can do about this?



How do I obtain permission to uplad the following publication to the library server. We will also include an external link to the book's URL:
Thank you,
Amy Shapira
Haifa University

For PhilPapers to survive and thrive, it needs financial support.  In five years, PhilPapers has grown from a side project into the most widely used bibliographical resource in the field.  During this time, many changes have taken place.  David Bourget, the architect of PhilPapers, now has a tenure-track appointment with teaching, research, and service duties in addition to PhilPapers. We need technical staff that can assume David's many roles, from server maintenance and administrative support to application programming and user interface design. A whole team is needed for PhilPapers to thrive and develop to its full potential.

We have considered many different financial models, including asking for donations and requiring subscriptions.  After much consultation, it has become clear to us that the best way forward is a model involving annual subscriptions for large institutions.

Starting June 1, 2014, we ask large institutions (especially universities) to pay an annual subscription fee for ... (read more)


In the effort to understand the Williams-Parfit dispute regarding internal and external reasons, I have found it useful to distinguish between pre-choice and post-choice normativity.  The literature being voluminous, it is not clear to me whether this or a similar distinction has already been drawn somewhere.  I'd much appreciate any feedback in that and indeed any other regard.

Deliberation is a process culminating (in normal circumstances) in choice, e.g. to do A rather than not.  For simplicity, assume cases in which an individual is practically able, i.e. there is no slip betwixt cup and lip, in which the individual does what he/she chooses, viz. A (what Parfit calls being "fully practically rational").  So the sequence is:  deliberation, choice, action.

A "reason", it seems plausible to suppose, is something that plays some significant role in deliberation.  Insofar as we are concerned with understanding happenings in the world, we are interested in persons’ actions.  ... (read more)
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(From Author) Sadly enough, this article has badly edited parts. Although I asked Editor to correct them many times, it seems that he did not have enough time to do that. I would like to apologize to readers for that.Editor, who sent me a letter afterwards, said as follows:

September 10, 2012


This is to apologize for the typographical errors in the article published by Yusuke Kaneko in our journal, 
the International Journal of Arts and Sciences.
The mistakes were few but they were committed at the printing phase and should not be held against Dr. Kaneko.
We profusely apologize to Dr. Kaneko about the above.


Mark Bridge
Conferences Department

It seems odd to me that there is no refereeing of submitted articles. Amateurs cannot easily post on forums yet seem to be able to submit essays to the archive without any quality checks. Is this the case, or did I miss something?

If so, this does not seem the correct way around. It should surely be more difficult to archive an article here than post a message in the forums.

I mention this because the other day I referred someone to an article on philpapers during a discussion, thinking that this connection would lend the article some credibility, only to be told that any old fool could archive stuff here. I found that I wasn't able to deny this assertion.

What should I have said in response? 


After clicking "Submit" i see the window:

Processing bibliography ..

Initializing ..

and i can't go any further.

This happens even with the .bib files that were succesfully uploaded before (half a year ago).


This article points out: “The combination of men and women in families is irrational.” Men and women are two different “species.” They only require sexual activities from each other, which are considered the less time-consuming activities during their lives. Sex must be treated as an enemy of marriage, due to its inferior and treacherous nature, and should not be included in marriage. Men and women should not live together in a family, since this institution must be understood as a permanent place for all family members and is expected to have a solid structure. The traditional family model is the result of men‟s enslavement of women and the exaggeration of the role of sex. This model creates an overwhelming advantage for men in selecting partners, proposing marriage, and other family activities. This article indicates: (i) The prominent family models existing between the group-marriage period and now are sex-based family models. (ii) Technical and social conditions nowadays r ... (read more)

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