In lieu of an abstract, here is a brief excerpt of the content:Martin Heidegger and OntologyEmmanuel Levinas (bio)The prestige of Martin Heidegger 1 and the influence of his thought on German philosophy marks both a new phase and one of the high points of the phenomenological movement. Caught unawares, the traditional establishment is obliged to clarify its position on this new teaching which casts a spell over youth and which, overstepping the bounds of permissibility, is already in vogue. For once, (...) Fame has picked one who deserves it and, for that matter, one who is still living. Anyone who has studied philosophy cannot, when confronted by Heidegger’s work, fail to recognize how the originality and force of his achievements, stemming from genius, are combined with an attentive, painstaking, and close working-out of the argument—with that craftsmanship of the patient artisan in which phenomenologists take such pride. In this study, it is important for us to understand, above all, the true intentions of our author, to illuminate what he thinks really needs to be said, and to surmise what is most critical for him.To get to the heart of Heidegger’s system, it seems fitting to begin with a problem that is generally familiar. We choose the problem of knowledge, a deeper understanding of which takes us to the very threshold of Heidegger’s thought. For this problem, central to modern philosophy, is one of the main obstacles of modern philosophy that Heidegger wishes to surmount. Neo-Kantianism, which takes knowledge as the philosophical problem of the first rank, is the movement against which Heidegger rebels with all his strength. We have, thus, every chance of gaining access to his thought by the main door, so to speak. Once inside the system we will try to trace its outlines, 2 reserving, for a second part of our work, the determination of Heidegger’s place in the history of ideas, especially in the phenomenological movement, as well as of his relations with the philosopher to whom he owes so much—Edmund Husserl. 31In its most general form, the problem of the theory of knowledge has a critical significance. It consists in delineating a domain where knowledge can be certain and in determining the criteria for the legitimate scope of knowledge. But this problem, as normal and as simple as it may appear, has deeper roots. That knowledge should need a criterion at all presupposes that truth is not identical to all that is known and that the course [End Page 11] of things can fail to correspond with the course of thought. “How does knowledge correspond to being?” is a more profound formulation of the problem of knowledge.But we are not going to touch anymore on the primordial phenomenon that generates the problem. The problem of correspondence between thing and thought presupposes a free activity of thought and its isolation in relation to the object. It is precisely this presupposition which renders their harmony and even their contact problematic. “How does the subject take leave of itself to attain the object?” is what the problem of knowledge, in the last analysis, boils down to. Its true source is thus the concept of “subject” as elaborated by modern philosophy. The cogito presided over the subject’s birth. The cogito was the affirmation of the privileged nature of the subject’s immanent sphere, of its unique place in existence; hence, the cogito was the specificity of the subject’s connection to the rest of reality, the sui generis nature which opens up the passage from immanence to transcendence, the passage from ideas contained in the thinking substance to 4 their “formal existence.”The concept of the subject, understood as a substance having a specific position in the entire domain of being, presents us with difficulties of two kinds. First, how do we understand this leave-taking from the self which the thinking substance brings about and which displays an entirely original aspect? Indeed, we could say that thought, in reaching out toward objects, does not actually take leave of itself, since its objects—considered as ideas and contents of thought—are, in a certain sense, already within it. In order to make sense of this paradox, Descartes... (shrink)

When is there no fact of the matter about a metaphysical question? When multiple candidate meanings are equally eligible, in David Lewis's sense, and fit equally well with ordinary usage. Thus given certain ontological schemes, there is no fact of the matter whether the criterion of personal identity over time is physical or psychological. But given other ontological schemes there is a fact of the matter; and there is a fact of the matter about which ontological scheme is correct.

My aim is to call attention to two features of Descartes' presentation of his so-called criterion of truth in the third meditation. First, there is an explicit shift between "clear and distinct "perception"" and "clear and distinct "conception"." Second, in the two paragraphs which follow the presentation of the criterion, Descartes proceeds to highlight a correlative distinction. Roughly speaking, the distinction is between perceiving something and having "persuasive" conceptions of something. This distinction not only corresponds to the shift between "perceive" (...) and "conceive" but also to the claims about which Descartes is certain and doubtful, respectively, prior to the proofs about God's existence. Thus the verbal shift is not merely that; it also signals a substantive distinction central to the "Meditations". (shrink)

In Study 1, college professors determined whether each of 6 rewritten versions of a paragraph taken from a journal article were instances of plagiarism. Results indicated moderate disagreement as to which rewritten versions had been plagiarized. When another sample of professors was asked to paraphrase the same paragraph, up to 30% appropriated some text from the original. In Study 3, psychology professors paraphrased the same paragraph or a comparable one that was easier to read. Twenty-six percent of the psychologists appropriated (...) text from the original version, whereas only 3% appropriated text from the one that was easier to read. The results of these studies are discussed in the context of existing definitions of paraphrasing and plagiarism. (shrink)

Jody Azzouni argues that whilst it is indeterminate what the criteria for existence are, there is a criterion that has been collectively adopted to use ‘exist’ that we can employ to argue for positions in ontology. I raise and defend a novel objection to Azzouni: his view has the counterintuitive consequence that the facts regarding what exists can and will change when users of the word ‘exist’ change what criteria they associate with its usage. Considering three responses, (...) I argue Azzouni has best reason to take one that ultimately renders unsuccessful his arguments against mathematical abstracta. (shrink)

In this paper, I offer an examination of the two existing criteria of change, one indicated, implicitly, by Aristotle and the other proposed, quite formally, by Russell. Both criteria engender problems. While the Aristotelian criterion is both too narrow and too broad, as it includes bogus changes and excludes subjectless changes, the Russellian criterion avoids the distinction between genuine changes and bogus changes completely. The aim of the paper is to address these problems and to show how these (...) two existing criteria of change can be made to deal with the problems through revision and integration. (shrink)

To analyze the concept of a human merely in terms of the concept of a primate is to let all kinds of monkeys and apes into a category reserved for humans. Criteria of identity for universal attributes formulated merely in terms of causal roles associated with universals involve a similar permeability, since they cannot distinguish universals from non‐universal attributes. Without appealing to the existence of noncausal universals or resorting to charges of circularity, I will show that causal (...) class='Hi'>criteria of identity for universals are insufficiently informative because they cannot capture a distinctive feature of universals. (shrink)

I consider the problem of existence of virtual objects, mainly their mode of existence, while omitting the issue of the criteria of their existence. I present and analyze the concepts of modes of existence of virtual objects proposed in the literature of the subject, and then I demonstrate my own position on the issue. My position on the existence of virtual objects has certain points coinciding with the already postulated views, but at the same (...) time it differs from them in some basic aspects. In my view virtual objects are “born” in human individual consciousness as the objects of specific creative states of the mind. So initially they are private objects belonging to the individual subjective sphere. However, their final and ready forms emerge in complex processes of objectifying and autonomizing the respective private conscious states and their objects. In these processes the private objects are transformed into objects intersubjectively accessible and existing in the collective cultural sphere. In both their forms, initial and final, virtual objects are non-material entities: first subjective, then objective. The ontic status of virtual objects is very similar to the status of intangible ideas and all the non-material objects created by the human mind. The main difference consists in that virtual objects are expressed by the use computers programmes, while other non-material objects created by human beings are expressed by use of words, pictures, literature and art works, etc. (shrink)

I consider the problem of existence of virtual objects, mainly their mode of existence, while omitting the issue of the criteria of their existence. I present and analyze the concepts of modes of existence of virtual objects proposed in the literature of the subject, and then I demonstrate my own position on the issue. My position on the existence of virtual objects has certain points coinciding with the already postulated views, but at the same (...) time it differs from them in some basic aspects. In my view virtual objects are “born” in human individual consciousness as the objects of specific creative states of the mind. So initially they are private objects belonging to the individual subjective sphere. However, their final and ready forms emerge in complex processes of objectifying and autonomizing the respective private conscious states and their objects. In these processes the private objects are transformed into objects intersubjectively accessible and existing in the collective cultural sphere. In both their forms, initial and final, virtual objects are non-material entities: first subjective, then objective. The ontic status of virtual objects is very similar to the status of intangible ideas and all the non-material objects created by the human mind. The main difference consists in that virtual objects are expressed by the use computers programmes, while other non-material objects created by human beings are expressed by use of words, pictures, literature and art works, etc. (shrink)

Interval time-varying delay is common in control process, e.g., automatic robot control system, and its stability analysis is of great significance to ensure the reliable control of industrial processes. In order to improve the conservation of the existing robust stability analysis method, this paper considers a class of linear systems with norm-bounded uncertainty and interval time-varying delay as the research object. Less conservative robust stability criterion is put forward based on augmented Lyapunov-Krasovskii functional method and reciprocally convex combination. Firstly, the (...) delay interval is partitioned into multiple equidistant subintervals, and a new Lyapunov-Krasovskii functional comprising quadruple-integral term is introduced for each subinterval. Secondly, a novel delay-dependent stability criterion in terms of linear matrix inequalities is given by less conservative Wirtinger-based integral inequality approach. Three numerical comparative examples are given to verify the superiority of the proposed approach in reducing the conservation of conclusion. For the first example about closed-loop control systems with interval time-varying delays, the proposed robust stability criterion could get MADB about 0.3 more than the best results in the previous literature; and, for two other uncertain systems with interval time-varying delays, the MADB results obtained by the proposed method are better than those in the previous literature by about 0.045 and 0.054, respectively. All the example results obtained in this paper clearly show that our approach is better than other existing methods. (shrink)

Are the categories used to study the social world and acting on it real or conventional ? An empirical answer to that question is given by an analysis of the debates about the quality of statistics produced by the European National Institues of statistics in the 1990s. Six criteria of quality were then specified: relevance, accuracy, timeliness, accessibility, comparability and coherence. How do statisticians and users of statistics deal with the tension produced by their objects being both real (they (...) exist before their measurement) and conventionally constructed (they are in a way, created by these conventions)? In particular, the technical and sociological distinction between the criteria of relevance and accuracy implies a realistic interpretation, desired by users, but that is nonetheless problematic. (shrink)

We can often achieve together what we could not have achieved on our own. Many times these outcomes and actions will be morally valuable; sometimes they may be of substantial moral value. However, when can we be under an obligation to perform some morally valuable action together with others, or to jointly produce a morally significant outcome? Can there be collective moral obligations, and if so, under what circumstances do we acquire them? These are questions to which philosophers are increasingly (...) turning their attention. It is fair to say that traditional ethical theories cannot give a satisfying answer to the questions, focusing as they do on the actions and attitudes of discreet individual agents. It should also be noted that the debate surrounding collective moral obligations is ongoing and by no means settled. This chapter discusses and compares the different attempts to date to answer the above questions. It proposes a set of meta-criteria—or desiderata— for arbitrating between the various proposals. (shrink)

That certain paper bills have monetary value, that Vladimir Putin is the president of Russia, and that Prince Philip is the husband of Queen Elizabeth II: such facts are commonly called ‘institutional facts’. IFF are, by definition, facts that exist by virtue of collective recognition. The standard view or tacit belief is that such facts really exist. In this paper we argue, however, that they really do not—they really are just well-established illusions. We confront realism about IFF with six (...) class='Hi'>criteria of existence, three established and three less so but highly intuitive. We argue that they all tell against the existence of IFF. An obvious objection to IFF non-realism is that since people’s behaviour clearly reflects the existence of IFF, denying their existence leaves an explanatory gap. We reject this argument by introducing a variant of the so-called ‘Thomas Theorem,’ which says that when people collectively recognize a fact as existing, they largely behave accordingly, regardless of whether that fact really exists or not. (shrink)

This paper develops a set of 16 criteria, divided into four groupings, for responsible business practice (RBP) in Small and Medium-Sized Enterprises (SMEs) drawn from the existing SME/RBP literature. The current lack of a general set of criteria against which such activity can be judged is noted and this deficit is redressed. In order to make an initial assessment in support of the criteria so derived, an exploratory feasibility study of RBP in U.K. Fair Trade organisations was (...) conducted. The findings from this study show that most but not all of the RBP criteria seem to be applicable to U.K. Fair Trade organisations but it is recommended that the complete set of criteria continues to be used in further research until such time as there is a general consensus as to which criteria are appropriate. Implications for RBP in small businesses in general, and for Fair Trade organisations in particular, are drawn out and suggestions for further research are identified. (shrink)

The paper is focused on some aspects of experimental realism of Ian Hacking, and especially on his manipulability criterion of existence. The problem is here related to chemical molecules, the objects of interest in chemical research. The authors consider whether and to what extent this criterion has been applied in experimental practice of chemistry. They argue that experimentation on is a fundamental criterion of existence of entities in chemistry rather than experimentation with. Some examples regarding studies of structures (...) of complex compounds, taken from organic chemistry, are presented to support the authors' considerations. Chemists' laboratory practice depends strongly on the way that representations of entities on (or with) the experiments are used. The authors show that this point has not been given sufficient attention by the new experimentalists. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Incoherence of Determining Death by Neurological Criteria: A Commentary on Controversies in the Determination of Death, A White Paper by the President’s Council on Bioethics*Franklin G. Miller** (bio) and Robert D. Truog (bio)Traditionally the cessation of breathing and heart beat has marked the passage from life to death. Shortly after death was determined, the body became a cold corpse, suitable for burial or cremation. Two technological changes (...) in the second half of the twentieth century prompted calls for a new, or at least expanded, definition of death: the development of intensive care medicine, especially the use of mechanical ventilators, and the advent of successful transplantation of vital organs. Patients with profound neurological damage, leaving them incapable of breathing on their own and in an irreversible coma, could be maintained for some period of time with the aid of mechanical ventilation. The situation of these patients posed two ethical questions. Is it appropriate to stop life-sustaining treatment? If so, is it acceptable to retrieve vital organs for transplantation to save the lives of others before stopping treatment?In 1968, the Ad Hoc Committee of the Harvard Medical School to Examine the Definition of Brain Death proposed that death could be determined on the basis of neurological criteria, thus providing a positive answer to these two questions (Ad Hoc Committee 1968). According to the position of this committee, patients diagnosed with the cessation of brain function are dead, despite the fact that they breathe and circulate blood with the aid of mechanical ventilation. [End Page 185] Because they are dead, it is appropriate, indeed imperative, to stop mechanical ventilation. And because they are dead, it becomes ethical to procure vital organs for transplantation before stopping what otherwise would be life-sustaining treatment. Remarkably, this innovative neurological determination of death became, with little debate or controversy, the established position in medical ethics and the law throughout the United States.The Harvard Committee articulated the diagnosis of “irreversible coma,” but merely asserted that this condition constituted death. No explanatory rationale was provided. It fell to the President’s Commission for the Study of Ethical Problems in Medicine and Biomedical and Behavioral Research to provide an authoritative rationale in its 1981 report, Defining Death. The second paragraph of the report set the stage as follows: “The question addressed here is not inherently difficult or complicated. Simply, it is whether the law ought to recognize new means for establishing that the death of a human being has occurred” (President’s Commission 1981, p. 3). The Commission claimed that “death is a unitary phenomenon” (p. 7) and that the determination of death by neurological criteria, in terms of the absence of all brain function, is consistent with the traditional conception of death as the cessation of vital functioning of the organism as a whole. The key issue is the integrative functioning of the human organism, which ceases to exist, according to the Commission, when the whole brain, including higher cortical areas and the brain stem, fails to function. Although “brain-dead” patients do not appear to be dead—i.e., the reality of their death is “masked” by the activity of mechanical ventilation—the patient’s body has irreversibly lost all capacity for integrative functioning. In the words of the Commission: “When artificial means of support mask this loss of integration as measured by the old methods [cessation of respiration and heart beat], brain-oriented criteria and tests provide a new window on the same phenomenon” (p. 33). The President’s Commission was instrumental in developing and establishing “The Uniform Definition of Death Act”: “An individual who has sustained either (1) irreversible cessation of circulatory and respiratory functions, or (2) irreversible cessation of all functions of the entire brain, including the brain stem, is dead” (p. 2).Although the question posed by the President’s Commission was easy to articulate, the answer, over time, has proved complicated and controversial. The coherence and cogency of determining death by neurological criteria has been challenged. Various experts have demonstrated that “brain-dead” patients maintained on mechanical ventilation display a range of vital, integrative, functioning, which conflicts with the judgment that they are dead (Truog and... (shrink)

Metaphysicians who are aware of modern physics usually follow Putnam (1967) in arguing that Special Theory of Relativity is incompatible with the view that what exists is only what exists now or presently. Partisans of presentism (the motto ‘only present things exist’) had very difficult times since, and no presentist theory of time seems to have been able to satisfactorily counter the objection raised from Special Relativity. One of the strategies offered to the presentist consists in relativizing existence to (...) inertial frames. This unfashionable strategy has been accused of counterfeiting, since the meaning of the concept of existence would be incompatible with its relativization. Therefore, existence could only be relativistically invariant. In this paper, I shall examine whether such an accusation hits its target, and I will do this by examining whether the different criteria of existence that have been suggested by the Philosophical Tradition from Plato onwards imply that existence cannot be relativized. (shrink)

During public health crises including the COVID-19 pandemic, resource scarcity and contagion risks may require health systems to shift—to some degree—from a usual clinical ethic, focused on the well-being of individual patients, to a public health ethic, focused on population health. Many triage policies exist that fall under the legal protections afforded by “crisis standards of care,” but they have key differences. We critically appraise one of the most fundamental differences among policies, namely the use of criteria to categorically (...) exclude certain patients from eligibility for otherwise standard medical services. We examine these categorical exclusion criteria from ethical, legal, disability, and implementation perspectives. Focusing our analysis on the most common type of exclusion criteria, which are disease-specific, we conclude that optimal policies for critical care resource allocation and the use of cardiopulmonary resuscitation (CPR) should not use categorical exclusions. We argue that the avoidance of categorical exclusions is often practically feasible, consistent with public health norms, and mitigates discrimination against persons with disabilities. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Incoherence of Determining Death by Neurological Criteria: A Commentary on Controversies in the Determination of Death, A White Paper by the President’s Council on Bioethics*Franklin G. Miller** (bio) and Robert D. Truog (bio)Traditionally the cessation of breathing and heart beat has marked the passage from life to death. Shortly after death was determined, the body became a cold corpse, suitable for burial or cremation. Two technological changes (...) in the second half of the twentieth century prompted calls for a new, or at least expanded, definition of death: the development of intensive care medicine, especially the use of mechanical ventilators, and the advent of successful transplantation of vital organs. Patients with profound neurological damage, leaving them incapable of breathing on their own and in an irreversible coma, could be maintained for some period of time with the aid of mechanical ventilation. The situation of these patients posed two ethical questions. Is it appropriate to stop life-sustaining treatment? If so, is it acceptable to retrieve vital organs for transplantation to save the lives of others before stopping treatment?In 1968, the Ad Hoc Committee of the Harvard Medical School to Examine the Definition of Brain Death proposed that death could be determined on the basis of neurological criteria, thus providing a positive answer to these two questions (Ad Hoc Committee 1968). According to the position of this committee, patients diagnosed with the cessation of brain function are dead, despite the fact that they breathe and circulate blood with the aid of mechanical ventilation. [End Page 185] Because they are dead, it is appropriate, indeed imperative, to stop mechanical ventilation. And because they are dead, it becomes ethical to procure vital organs for transplantation before stopping what otherwise would be life-sustaining treatment. Remarkably, this innovative neurological determination of death became, with little debate or controversy, the established position in medical ethics and the law throughout the United States.The Harvard Committee articulated the diagnosis of “irreversible coma,” but merely asserted that this condition constituted death. No explanatory rationale was provided. It fell to the President’s Commission for the Study of Ethical Problems in Medicine and Biomedical and Behavioral Research to provide an authoritative rationale in its 1981 report, Defining Death. The second paragraph of the report set the stage as follows: “The question addressed here is not inherently difficult or complicated. Simply, it is whether the law ought to recognize new means for establishing that the death of a human being has occurred” (President’s Commission 1981, p. 3). The Commission claimed that “death is a unitary phenomenon” (p. 7) and that the determination of death by neurological criteria, in terms of the absence of all brain function, is consistent with the traditional conception of death as the cessation of vital functioning of the organism as a whole. The key issue is the integrative functioning of the human organism, which ceases to exist, according to the Commission, when the whole brain, including higher cortical areas and the brain stem, fails to function. Although “brain-dead” patients do not appear to be dead—i.e., the reality of their death is “masked” by the activity of mechanical ventilation—the patient’s body has irreversibly lost all capacity for integrative functioning. In the words of the Commission: “When artificial means of support mask this loss of integration as measured by the old methods [cessation of respiration and heart beat], brain-oriented criteria and tests provide a new window on the same phenomenon” (p. 33). The President’s Commission was instrumental in developing and establishing “The Uniform Definition of Death Act”: “An individual who has sustained either (1) irreversible cessation of circulatory and respiratory functions, or (2) irreversible cessation of all functions of the entire brain, including the brain stem, is dead” (p. 2).Although the question posed by the President’s Commission was easy to articulate, the answer, over time, has proved complicated and controversial. The coherence and cogency of determining death by neurological criteria has been challenged. Various experts have demonstrated that “brain-dead” patients maintained on mechanical ventilation display a range of vital, integrative, functioning, which conflicts with the judgment that they are dead (Truog and... (shrink)

Immediately before the release of DSM-5, a group of psychiatric thought leaders published the results of field tests of DSM-5 diagnostic criteria. They characterized the interrater reliability for diagnosing major depressive disorder by two trained mental health practitioners as of “questionable agreement.” These field tests confirmed an open secret among psychiatrists that our current diagnostic criteria for diagnosing major depressive disorder are unreliable and neglect essential experiences of persons in depressive episodes. Alternative diagnostic criteria exist, but psychiatrists (...) rarely encounter them, forestalling the discipline’s epistemological crisis. In Alsadair MacIntyre’s classic essay, such crises occur in science when a person encounters a rival schemata that is incompatible with their current schemata and subsequently constructs a narrative that allows them to reconstruct their own tradition. In search of rival schemata that are in conversation with their own tradition, psychiatric practitioners can utilize alternative diagnostic criteria like the Cultural Formulation Interview, embrace an epistemologically humble psychiatry, and attend to the narrative experience of a person experiencing a depressive episode. (shrink)

I examine the debate between substantivalists and relationalists about the ontological character of spacetime and conclude it is not well posed. I argue that the hole argument does not bear on the debate, because it provides no clear criterion to distinguish the positions. I propose two such precise criteria and construct separate arguments based on each to yield contrary conclusions, one supportive of something like relationalism and the other of something like substantivalism. The lesson is that one must fix (...) an investigative context in order to make such criteria precise, but different investigative contexts yield inconsistent results. I examine questions of existence about spacetime structures other than the spacetime manifold itself to argue that it is more fruitful to focus on pragmatic issues of physicality, a notion that lends itself to several different explications, all of philosophical interest, none privileged a priori over any of the others. I conclude by suggesting an extension of the lessons of my arguments to the broader debate between realists and instrumentalists. 1 Introduction2 The Hole Argument3 Limits of Spacetimes4 Pointless Constructions5 The Debate between Substantivalists and Relationalists6 Existence and Physicality: An Embarassment of Spacetime Structures7 Valedictory Remarks on Realism and Instrumentalism, and the Structure of Our Knowledge of Physics. (shrink)

I argue that thinking of existence questions as deep questions to be resolved by a distinctively philosophical discipline of ontology is misguided. I begin by examining how to understand the truth-conditions of existence claims, by way of understanding the rules of use for ‘exists’ and for general noun terms. This yields a straightforward method for resolving existence questions by a combination of conceptual analysis and empirical enquiry. It also provides a blueprint for arguing against most common proposals (...) for uniform substantive ‘criteria of existence’, whether they involve mind-independence, possession of causal powers, observability, etc., and thus for showing that many arguments for denying entities (numbers, ordinary objects, fictional characters, propositions…) on grounds of their failure to meet one or more of these proposed existence criteria are mistaken. (shrink)

I examine the debate between substantivalists and relationalists about the ontological character of spacetime and conclude it is not well posed. I argue that the hole argument does not bear on the debate, because it provides no clear criterion to distinguish the positions. I propose two such precise criteria and construct separate arguments based on each to yield contrary conclusions, one supportive of something like relationalism and the other of something like substantivalism. The lesson is that one must fix (...) an investigative context in order to make such criteria precise, but different investigative contexts yield inconsistent results. I examine questions of existence about spacetime structures other than the spacetime manifold itself to argue that it is more fruitful to focus on pragmatic issues of physicality, a notion that lends itself to several different explications, all of philosophical interest, none privileged a priori over any of the others. I conclude by suggesting an extension of the lessons of my arguments to the broader debate between realists and instrumentalists. 1 Introduction2 The Hole Argument3 Limits of Spacetimes4 Pointless Constructions5 The Debate between Substantivalists and Relationalists6 Existence and Physicality: An Embarassment of Spacetime Structures7 Valedictory Remarks on Realism and Instrumentalism, and the Structure of Our Knowledge of Physics. (shrink)

Normative criteria adopted to assure just, equitable, and efficient allocation of donor organs to potential recipients has been widely praised as a model for the allocation of scarce medical resources. Because the organ transplantation program relies upon voluntary participation by potential donors, all such programs necessarily rely upon public confidence in allocation decision making protocols. Several well publicized cases have raised questions in North America about the efficacy of allocation procedures. An analysis of those cases, and the relevant technical (...) literature, suggest consistent structural deficits exist in the organ allocation process as it is applied by many individual transplantation centres. These irregularities are based upon both the failure of rank waiting as a method to guarantee just treatment and a general failure to recognize the extent to which prescriptive criteria — social values — are commonly used to screen potential organ transplant candidates. Resulting idiosyncratic determinations, and a devaluation of rank waiting as a criterion, raise fundamental questions regarding justice, fairness, and equability in the application procedure at large. To correct these structural problems in organ allocation procedures, a multicriterion model defining prescriptive criteria through the Analytic Hierarchy Process (AHP) is proposed. (shrink)

Math difficulties manifest across various domain-specific and domain-general abilities. However, the existing cognitive profile of MD is incomplete and thus not applicable in typical settings such as schools or clinics. So far, no review has applied inclusion criteria according to DSM or ICD, summarized domain-specific abilities or examined the validity of response time scores for MD identification. Based upon stringent clinical criteria, the current meta-analysis included 34 studies which compared cognitive performances of a group with MD and a (...) group without MD. Criteria according to DSM and ICD were applied to identify MD. Effect sizes for 22 abilities were estimated and separated by their level and type of scoring. A cognitive profile of MD was identified, characterized by distinct weaknesses in: computation, number sense, and visual-spatial short-term storage [AC]. No particular strength was found. Severity of MD, group differences in reading performance and IQ did not significantly moderate the results. Further analyses revealed that effects are larger when dealing with numbers or number words than with quantities, MD is not accompanied by any weakness in abilities typically assigned to reading, and weaknesses in visual-spatial short-term storage emphasize the notion that number and space are interlinked. The need for high-quality studies investigating domain-general abilities is discussed. (shrink)

Conceptual spaces are a frequently applied framework for representing concepts. One of its central aims is to find criteria for what makes a concept natural. A prominent demand is that natural concepts cover convex regions in conceptual spaces. The first aim of this paper is to analyse the convexity thesis and the arguments that have been advanced in its favour or against it. Based on this, I argue that most supporting arguments focus on single-domain concepts (e.g., colours, smells, shapes). (...) Unfortunately, these concepts are not the primary examples of natural concepts. Building on this observation, the second aim of the paper is to develop criteria for natural multi-domain concepts. The representation of such concepts has two main aspects: features that are associated with the concept and the probabilistic correlation pattern which the concept captures. Conceptual spaces, together with probabilistic considerations, provide a helpful framework to approach these aspects. With respect to feature representation, the existence of characteristic features (i.e., that apples have a specific taste) is essential. Moreover, natural concepts capture peaks of a probabilistic distribution over complex spaces. They carve up nature at its joints, that is, at areas with no or low probabilistic density. This last aspect is shown to be closely related to the convexity demand. (shrink)

The vast majority of Biblical historians believe there is evidence sufficient to place Jesus’ existence beyond reasonable doubt. Many believe the New Testamentdocuments alone suffice firmly to establish Jesus as an actual, historical figure. I question these views. In particular, I argue (i) that the three most popular criteria by which various non-miraculous New Testament claims made about Jesus are supposedly corroborated are not sufficient, either singly or jointly, to place his existence beyond reasonable doubt, and (ii) (...) that a prima facie plausible principle concerning how evidence should be assessed—a principle I call the contamination principle—entails that, given the large proportion of uncorroborated miracle claims made about Jesus in the New Testament documents, we should, in the absence of good independent evidence for an historical Jesus, remain sceptical about his existence. (shrink)

Webb's scheme for classifying behavioral models is applicable to a wide range of theories and simulations, nonrobotic as well as robotic. It is suggested that a meta-analysis of existing models, characterized according to the proposed scheme, could identify regions of the seven-dimensional modelling space that are particularly likely to lead to new insights in understanding behavior.

Most streams of Christianity have emphasized the unknowability of God, but they have also asserted that Christ is the criterion through whom we may have limited access to the depths of God, and through whose life and death we can formulate the doctrine of God as Triune. This standpoint, however, leads to certain complications regarding ‘translating’ the Christian message to adherents of other religious traditions, and in particular the question, ‘Why do you accept Christ as the criterion?’, is one that (...) Christian thinkers have attempted to answer in different ways. There are two influential responses to this query in recent Christian thought: an ‘evidentialist’ approach which gradually moves from a theistic metaphysics to a Christ-centred soteriology, and an ‘unapologetic’ standpoint which takes God's self-disclosure in Christ as the perspectival lens through which to view the world. The opposition between these two groups is primarily over the status of ‘natural theology’, that is, whether we may speak of a ‘natural’ reason, which human beings possess even outside the circle of the Christian revelation, and through which they may arrive at some minimalist understanding of the divine reality. I outline the status of ‘natural theology’ in these strands of contemporary Christian thought, from Barthian ‘Christomonism’ to post-liberal theology to Reformed epistemology, and suggest certain problems within these standpoints which indicate the need for an appropriately qualified ‘natural theology’. Most of the criticisms leveled against ‘natural theology’, whether from secular philosophers or from Christian theologians themselves, can be put in two groups: first, the arguments for God's existence are logically flawed, and, second, even if they succeed they do not point to the Triune God that Christians worship. In contrast to such an old-fashioned ‘natural theology’ which allegedly starts from premises self-evidently true for all rational agents and leads through an inexorable logic to God, the qualified version is an attempt to spell out the doctrinal beliefs of Christianity such as the existence of a personal God who interacts with human beings in different ways, and outline the reasons offered in defence of such statements. In other words, without denying that Christian doctrines operate at one level as the grammatical rules which structure the Christian discourse, such a natural theology insists on the importance of the question of whether these utterances are true, in the sense that they refer to an objective reality which is independent of the Christian life-world. Such a ‘natural theology’, as the discussion will emphasize, is not an optional extra but follows in fact from the internal logic of the Christian position on the universality of God's salvific reach. (shrink)

_A powerful treatise that demonstrates the existence of altruism in nature, with surprising implications for human society_ Does altruism exist? Or is human nature entirely selfish? In this eloquent and accessible book, famed biologist David Sloan Wilson provides new answers to this age-old question based on the latest developments in evolutionary science. From an evolutionary viewpoint, Wilson argues, altruism is inextricably linked to the functional organization of groups. “Groups that work” undeniably exist in nature and human society, although special (...) conditions are required for their evolution. Humans are one of the most groupish species on earth, in some ways comparable to social insect colonies and multi-cellular organisms. The case that altruism evolves in all social species is surprisingly simple to make. Yet the implications for human society are far from obvious. Some of the most venerable criteria for defining altruism aren’t worth caring much about, any more than we care much whether we are paid by cash or check. Altruism defined in terms of thoughts and feelings is notably absent from religion, even though altruism defined in terms of action is notably present. The economic case for selfishness can be decisively rejected. The quality of everyday life depends critically on people who overtly care about the welfare of others. Yet, like any other adaptation, altruism can have pathological manifestations. Wilson concludes by showing how a social theory that goes beyond altruism by focusing on group function can help to improve the human condition. (shrink)

_A powerful treatise that demonstrates the existence of altruism in nature, with surprising implications for human society_ Does altruism exist? Or is human nature entirely selfish? In this eloquent and accessible book, famed biologist David Sloan Wilson provides new answers to this age-old question based on the latest developments in evolutionary science. From an evolutionary viewpoint, Wilson argues, altruism is inextricably linked to the functional organization of groups. “Groups that work” undeniably exist in nature and human society, although special (...) conditions are required for their evolution. Humans are one of the most groupish species on earth, in some ways comparable to social insect colonies and multi-cellular organisms. The case that altruism evolves in all social species is surprisingly simple to make. Yet the implications for human society are far from obvious. Some of the most venerable criteria for defining altruism aren’t worth caring much about, any more than we care much whether we are paid by cash or check. Altruism defined in terms of thoughts and feelings is notably absent from religion, even though altruism defined in terms of action is notably present. The economic case for selfishness can be decisively rejected. The quality of everyday life depends critically on people who overtly care about the welfare of others. Yet, like any other adaptation, altruism can have pathological manifestations. Wilson concludes by showing how a social theory that goes beyond altruism by focusing on group function can help to improve the human condition. (shrink)

Invariance criteria are widely accepted as a means to demarcate the logical vocabulary of a language. In previous work, I proposed a framework of “semantic constraints” for model theoretic consequence which does not rely on a strict distinction between logical and nonlogical terms, but rather on a range of constraints on models restricting the interpretations of terms in the language in different ways. In this paper I show how invariance criteria can be generalized so as to apply to (...) semantic constraints on models. Some obviously unpalatable semantic constraints turn out to be invariant under isomorphisms. I shall connect our discussion to known counterexamples to invariance criteria for logical terms, and so the generalization will also shed light on the current existing debate on logicality. I analyse the failure of invariance to fulfil its role as a criterion for logicality, and argue that invariance conditions should best be thought of as merely methodological meta-constraints restricting the ways the model-theoretic apparatus should be used. (shrink)

Our topic is the theory of topics. My goal is to clarify and evaluate three competing traditions: what I call the way-based approach, the atom-based approach, and the subject-predicate approach. I develop criteria for adequacy using robust linguistic intuitions that feature prominently in the literature. Then I evaluate the extent to which various existing theories satisfy these constraints. I conclude that recent theories due to Parry, Perry, Lewis, and Yablo do not meet the constraints in total. I then introduce (...) the issue-based theory—a novel and natural entry in the atom-based tradition that meets our constraints. In a coda, I categorize a recent theory from Fine as atom-based, and contrast it to the issue-based theory, concluding that they are evenly matched, relative to our main criteria of adequacy. I offer tentative reasons to nevertheless favour the issue-based theory. (shrink)

Caplan has argued that the philosophy of medicine does not exist. Although I will not deny the points he makes, I will argue that the philosophy of medicine has characteristics of a developing field with the potential to meet all of Caplan's criteria. The argument is based on Dewey's established views on logical development for a field of inquiry, as well as pointing out how other criteria Caplan imposes can be fulfilled.

Although philosophers tend to differ in terms of the criteria that they offer for determining when market transactions should be morally prohibited, they tend to converge with respect to a certain methodological bias: they fail to reflexively consider how the existing politico-economic context bears on the way in which they formulate these criteria. After discussing the nature of actually existing, rather than idealized, markets, I consider four such offerings, which are either liberal egalitarian or communitarian, and I articulate (...) how this failure is manifested in their respective positions. I conclude by pointing toward an alternative approach to the question of marketization, one that is both methodologically and substantively more faithful to the scope of the underlying problems that this question raises. (shrink)

I argue that numerical and causal accuracy arguments can be successful only if: (1) the theories in use are known to be true, (2) computational difficulties do not exist, and (3) the experimental data are stable and resolved. When any one or more of these assumptions are not satisfied, additional justificational considerations must be invoked. I illustrate the need for range of validity and intelligibility claims with examples drawn from chemical kinetics. My arguments suggest that the realist and anti-realist accounts (...) of justification are incomplete. Finally, I sketch some reasons why additional justificatory criteria are needed. (shrink)

How much irrationality should we ascribe to human cognition? Psychological evidence suggests that people’s reasoning is largely inaccurate, but according to an evolutionary argument for rationality, we have good reasons to believe that this is not so. To solve the conflict between psychological evidence and EAR, commentators have usually put the blame either on the psychological evidence, arguing that inaccurate reasoning appears only in the context of lab studies, or on the premises of EAR, charged with not being in line (...) with the concepts and findings of evolutionary biology. I argue that Hammond’s distinction between two distinct criteria of rationality, namely coherence and correspondence, might shed new light on this apparent conflict. I show that EAR might be interpreted in two different ways, and that EAR and psychological evidence might in fact be both correct if they appeal to different criteria of accurate reasoning. Moreover, evolutionary considerations have been recently used not to oppose the existence of violations of norms of coherence but rather to explain it. (shrink)

The application of genetic editing techniques for the prevention or cure of disease is a highly promising tool for the future of humanity. However, its implementation contains a number of ethical and legal challenges that should not be underestimated. On this basis, some sectors have already asked for a veto on any intervention that modifies the human germ line, while supporting somatic line editing. In this paper, I will support that this suggestion makes no sense at all, because the somatic/germ (...) line disjunctive has no moral relevance and, therefore, it should not play any role in legal terms. I will provide a number of reasons to hold this assumption, such as the non‐sacred nature of the germ line, the difference between germ line and human genome modification, or the moral importance of the presence of a will to create modified descendants. While doing so, I will provide some examples of the different approaches to germ line editing adopted by different regulations so as to demonstrate that, contrary to what is sometimes stated, a general ban on this practice is not the rule, but the exception. Additionally, I will show how alternative options which currently exist, such as a selective ban based on criteria different to the germ line/somatic line distinction, match better with the need to conciliate research needs and legitimate ethical concerns. Finally, I will introduce some further suggestions to this same purpose. (shrink)

Transnational higher education (TNHE) has been characterised as a crude form of market-driven internationalisation, often targeting immobile student populations in countries with high demand for international academic degrees. In response to recent scholarship on the role of higher education internationalisation in facilitating and producing diasporic networks, this study examines its inverse: how TNHE services existing diasporic communities in situ by mobilising institutions across borders rather than student bodies. It specifically examines these dynamics within the United Arab Emirates (UAE), simultaneously host (...) to one of the largest concentrations of TNHE globally and a five million-member diasporic community of long-term, yet impermanent residents from South Asia. Drawing on interviews with South Asian students in undergraduate degree programmes at three British international branch campuses (IBCs), it explores how students perceive their IBCs as strategic sources of valuable degree capitals for enhancing employment opportunities in the UAE and securing against precarity and uncertain futures as perpetually impermanent residents. The research implicates the role of TNHE in diaspora policymaking, asking how IBCs function as an extension of a limited social contract between a diasporic community and its ‘host’ state. (shrink)

Agnotology is the study of how ignorance arises via circulation of misinformation calculated to mislead. Legates et al. had questioned the applicability of agnotology to politically-charged debates. In their reply, Bedford and Cook, seeking to apply agnotology to climate science, asserted that fossil-fuel interests had promoted doubt about a climate consensus. Their definition of climate ‘misinformation’ was contingent upon the post-modernist assumptions that scientific truth is discernible by measuring a consensus among experts, and that a near unanimous consensus exists. However, (...) inspection of a claim by Cook et al. of 97.1 % consensus, heavily relied upon by Bedford and Cook, shows just 0.3 % endorsement of the standard definition of consensus: that most warming since 1950 is anthropogenic. Agnotology, then, is a two-edged sword since either side in a debate may claim that general ignorance arises from misinformation allegedly circulated by the other. Significant questions about anthropogenic influences on climate remain. Therefore, Legates et al. appropriately asserted that partisan presentations of controversies stifle debate and have no place in education. (shrink)