In the story of Coriolanus, as depicted mainly by Plutarch and Shakespeare, we become aware of the norms and parameters of the nobility, the sincerity and the legitimacy of violence, both in diction and action, both political and personal, both as a rhetorical strategy and as a way of living. These attributes indicate a firm culture of violence and a definite system of values, which, within the span of Roman antiquity and history, comprises an early idea of chivalry and which (...) aims at gloria. (shrink)

In a pair of very important papers, namely “Space, Time and Individuals” in the Journal of Philosophy for October 1955 and “The Indestructibility and Immutability of Substances” in Philosophical Studies for April 1956, Professor N. L. Wilson began something which badly needed beginning, namely the construction of a logically rigorous “substance-language” in which we talk about enduring and changing individuals as we do in common speech, as opposed to the “space-time” language favoured by very many mathematical logicians, perhaps most notably (...) by Quine. This enterprise of Wilson's is one with which I could hardly sympathize more heartily than I do; and one wishes for this logically rigorous “substance-language” not only when one is reading Quine but also when one is reading many other people. How fantastic it is, for instance, that Kotarbinski1 should call his metaphysics “Reism” when the very last kind of entity it has room for is things —instead of them it just has the world-lines or life-histories of things; “fourdimensional worms”, as Wilson says. Wilson, moreover, has at least one point of superiority to another rebel against space-time talk, P. F. Strawson; namely he does seriously attempt to meet formalism with formalism—to show that logical rigour is not a monopoly of the other side. At another point, however, Strawson seems to me to see further than Wilson; he is aware that substance-talk cannot be carried on without tenses, whereas Wilson tries to do without them. Wilson, in short, has indeed brought us out of Egypt; but as yet has us still wandering about the Sinai Peninsula; the Promised Land is a little further on than he has taken us. (shrink)

WHAT do we mean by saying that a being, God for example, is omniscient? One way of answering this question is to translate ‘God is omniscient’ into some slightly more formalised language than colloquial English, e.g. one with variables of a number of different types, including variables replaceable by statements, and quantifiers binding thes.

Author's answers to questions on Buddhist philosophy, posed to him by some foreign scholars.

It is frequently said that words like ‘now’, ‘then’, ‘ago’, ‘present’, ‘past’, ‘future’ and the various indications of tense, are ‘egocentric’ or ‘token-reflexive’ in character. I want to suggest, on the contrary, that the apparent egocentricity or token-reflexiveness of this class of expression is deceptive. It is perhaps not easy to see how on a point of this sort deception is possible, but a parallel case may make the position clearer.