Working in ZF+AD alone, we prove that every set of ordinals with cardinality at least Θ can be covered by a set of ordinals in HOD of K (ℝ) of the same cardinality, when there is no inner model with an ℝ-complete measurable cardinal. Here ℝ is the set of reals and Θ is the supremum of the ordinals which are the surjective image of ℝ.
Before one can construct scales of minimal complexity in the Real Core Model, K(R), one needs to develop the fine-structure theory of K(R). In this paper, the fine structure theory of mice, first introduced by Dodd and Jensen, is generalized to that of real mice. A relative criterion for mouse iterability is presented together with two theorems concerning the definability of this criterion. The proof of the first theorem requires only fine structure; whereas, the second theorem applies to real mice (...) satisfying AD and follows from a general definability result obtained by abstracting work of John Steel on L(R). In conclusion, we discuss several consequences of the work presented in this paper relevant to two issues: the complexity of scales in K(R) and the strength of the theory ZF + AD + ¬ DC R. (shrink)
The confusion of categories in Spinoza's ethics, by E. Albee.--Hegel's criticism of Spinoza, by K. E. Gilbert.--Rationalism in Hume's philosophy, by G. H. Sabine.--Freedom as an ethical postulate: Kant, by R. A. Tsanoff.--Mill and Comte, by N. C. Barr.--The intellectualistic voluntarism of Alfred Fouillée, by A. T. Penney.--Hegelianism and the Vedanta, by E. L. Hinman.--Coherence as organization, by G. W. Cunningham.--Time and the logic of monistic idealism, by J. A. Leighton.--The datum, by W. B. Pillsbury.--The limits of the physical, (...) by G. A. de Laguna.--Is the dualism of mind and matter final? By H. W. Wright.--The revolt against dualism, by A. H. Jones. (shrink)
Turning Images in Philosophy, Science, and Religion: A New Book of Nature brings together new essays addressing the role of images and imagination recruited in the perennial debates surrounding nature, mind, and God. -/- The debate between "new atheists" and religious apologists today is often hostile. This book sets a new tone by locating the debate between theism and naturalism (most "new atheists" are self-described "naturalists") in the broader context of reflection on imagination and aesthetics. The eleven essays will be (...) of interest to anyone who is fascinated by the power of imagination and the role of aesthetics in deciding between worldviews or philosophies of nature. Representing a variety of points of view, authors include outstanding philosophers of religion and of science, a distinguished art historian, and a visual artist. -/- The book begins with Martin Kemp's essay on the work of the biologist, mathematician and classical scholar D'Arcy Wentworth Thompson in which Kemp develops the idea of "structural intuitions and a critique of reductive thinking about the natural world. This is followed by Geoffrey Gorham's overview and analysis of images of nature and God found in early modern science and philosophy. Anthony O'Hear questions a reductive, naturalist account of the origin of mind and values. Dale Jacquette offers a thoroughgoing naturalistic philosophy of the emergence of intentionality and a unique argument about the emergence of art and the aesthetic appreciation of nature. E.J. Lowe brings to light some challenges facing naturalistic approaches to human imaginative sensibility. Douglas Hedley articulates and defends a cognitive account of imagination, highlighting some of the difficulties confronting naturalism. Daniel N. Robinson offers a sweeping treatment of nature and naturalism, historically engaging Aristotle, Kant, Hegel and others. Conor Cunningham provides an aggressive critique of contemporary naturalism. Gordon Graham investigates the resources of naturalism in accounting for our sense of the sacred. Mark Wynn provides a subtle understanding of imagination and perception, suggesting how these may play into the theism - naturalism debate. The book concludes with Jil Evans' reflections on how images of the Galapagos Islands have been employed philosophically to picture either a naturalist or theistic image of nature. (shrink)
Given the cultural dominance of the empirical sciences, it is perhaps inevitable that theology should seek a self-understanding that emulates them. Yet post-modern thinkers concur in rejecting Enlightenment canons of knowledge as too restrictive for any discipline seeking to fathom our own humanity, a pursuit that theology shares with literature. In both fields, language, as an engagement with symbols, is not the pursuit of an object of knowledge so much as an act ofself expression and an opening to communion. This (...) is illustrated by an examination of the life and work of Virginia Woolf, as she is revivified in Michael Cunningham’s novel, The Hours. Its explication is drawn from the writing of the German Jesuit theologian Karl Rahner, who insisted that St. Thomas Aquinas viewed all of reality as essentially self expressive, and the human person as that spot in creation, ordered toward all that is and achieving self-constitutionthrough symbolic intercourse with others. (shrink)