Throughout the history of aphasiology, researchers have identified important premorbid and stroke-related predictors of linguistic performance. Although Grodzinsky discusses some of these variables, exclusion of other variables could lead to unnecessary experimental error and erroneous conclusions. Aspects to consider include sources of experimental bias, premorbid differences, nonlinguistic roles of the frontal regions, and comparison of normal and aphasic performance.
A. P. A. Hutchinson. What's the Point of Elucidation? Metaphilosophy, 2007, vol. 38, no. 5, pages 691-713. Published by and copyright Wiley-Blackwell Publishing. The definitive version of this article is available from http://www.blackwell-synergy.com/.
Much has been written on the relative merits of different readings of Wittgenstein's Tractatus Logico-Philosophicus. The recent renewal of the debate has almost exclusively been concerned with variants of the ineffabilist (metaphysical) reading of TL-P - notable such readings have been advanced by Elizabeth Anscombe, P. M. S. Hacker and H. O. Mounce - and the recently advanced variants of therapeutic (resolute) readings - notable advocates of which are James Conant, Cora Diamond, Juliet Floyd and Michael Kremer. During this debate, (...) there have been a number of writers who have tried to develop a third way, incorporating what they see as insights and avoiding what they see as flaws in both the ineffabilist and resolute readings. The most prominent advocates of these elucidatory readings of TL-P are Dan Hutto (2003) and Marie McGinn (1999). In this paper we subject Hutto's and McGinn's readings of TL-P to critical scrutiny. We find that in seeking to occupy the middle ground they ultimately find themselves committed to (and in the process commit Wittgenstein to) the very ineffabilism they (and Wittgenstein) are seeking to overcome. (shrink)
Gordon Baker in his last decade published a series of papers (now collected in Baker 2004), which are revolutionary in their proposals for understanding of later Wittgenstein. Taking our lead from the first of those papers, on "perspicuous presentations," we offer new criticisms of 'elucidatory' readers of later Wittgenstein, such as Peter Hacker: we argue that their readings fail to connect with the radically therapeutic intent of the 'perspicuous presentation' concept, as an achievement-term, rather than a kind of 'objective' mapping (...) of a 'conceptual landscape.' Baker's Wittgenstein, far from being a 'language policeman' of the kind that often fails to influence mainstream philosophy, offers an alternative to the latent scientism of Wittgenstein's influential 'elucidatory' readers. (shrink)
The role of substrate nonlinearity in the stability of wrinkling of thin films bonded to compliant substrates is investigated within the initial post-bifurcation range when wrinkling first emerges. A fully nonlinear neo-Hookean bilayer composed of a thin film on a deep substrate is analysed for a wide range of the film–substrate stiffness ratio, from films that are very stiff compared with the substrate to those only slightly stiffer. Substrate pre-stretch prior to film attachment is shown to have a significant effect (...) on the nonlinearity relevant to wrinkling. Two dimensionless parameters are identified that control the stability and mode shape evolution of the bilayer: one specifying arbitrary uniform substrate pre-stretch and the other a stretch-modified modulus ratio. For systems with film stiffness greater than about five times that of the substrate the wrinkling bifurcation is stable, whereas for systems with smaller relative film stiffness bifurcation can be unstable, especially if substrate pre-stretch is not tensile. (shrink)
Isocrates' Antidosis ("Defense against the Exchange") and Aristotle's Protrepticus ("Exhortation to Philosophy") were recovered from oblivion in the late nineteenth century. In this article we demonstrate that the two texts happen to be directly related. Aristotle's Protrepticus was a response, on behalf of the Academy, to Isocrates' criticism of the Academy and its theoretical preoccupations. -/- Contents: I. Introduction: Protrepticus, text and context II. Authentication of the Protrepticus of Aristotle III. Isocrates and philosophy in Athens in the 4th century IV. (...) The Protrepticus of Aristotle as a response to the Antidosis of Isocrates V. Conclusion: dueling conceptions of philosophy, still dueling. (shrink)
Authenticates approximately 500 lines of Aristotle's lost work the Protrepticus (Exhortation to Philosophy) contained in the circa third century AD work by Iamblichus of Chalcis entitled Protrepticus epi philosophian. Includes a complete English translation of the authenticated material.
As their title suggests, "legal philosophers" are more philosophers than lawyers; they are in the business of thinking generally about law rather than doing law in any practical way. While lawyers tend to be jurisdiction-specific in their affiliations and competence, legal philosophers are under no such restriction. At their most ambitious, legal philosophers claim dominion over a jurisprudential realm that is delineated by neither geography nor history. Indeed, presenting themselves as intellectual citizens of the whole legal world, their crafted contributions (...) are not intended to be judged by the contingent standards of local usefulness, but by the pure canons of universal validity. As such, the professional commitment and authority of legal philosophers is based upon their capacity to deal with parochial matters of law, but in a way that rises above and is not reducible to their local circumstances. Accordingly, while these legal philosophers might talk about morality and politics as they relate to law, they do so only in the most theoretical and abstract terms. For them, philosophy inhabits the realm of "truth and necessity" in which the contingent and the local holds little or no analytical sway. The contemporary champion of legal philosophy is undoubtedly Joseph Raz. His extensive and sophisticated work represents the high-water mark of analytical jurisprudence. With the recent publication of Between Authority and Interpretation, he has provided an accessible and stylish showcase of his philosophical theory of law that is as rigorous and demanding as it is provocative and controversial. Because this book builds on as it clarifies and develops the main themes of his work over the past four decades, it offers itself as a convenient focus for a more general assessment of Raz's whole oeuvre. In traversing law's terrain, he is adamant that, whatever the purposes and methods of other disciplines (e.g., sociology, history, anthropology, etc.), any philosophical analysis worth its name must concern itself with delivering insights and understanding about law that are of universal significance. While general conclusions about local laws and systems are important and helpful, they will have no philosophical value unless they can say something general and enduring about law as an institutional phenomenon. A corollary of this is that legal philosophy must insulate itself from contingent moral and political influences that will compromise or contaminate its project of making statements about law?s nature and operation that are not only universally valid, but also locally accurate. In this essay I challenge Raz's philosophical ambitions - and, therefore, much contemporary work in legal philosophy - by concentrating on his crucial methodological distinction between the local and contingent and the universal and necessary. It is my contention that, as there are no places where "moral and political desirability" do not play a role, "necessity" has no reign. Accordingly, I argue that legal philosophy cannot live up to its own methodological expectations and standards of validation. For all its impressive erudition and sophistication, therefore, Raz?s work is a manifesto of "local enthusiasms" that, while instructive and useful in themselves, can lay no claim to reveal the necessary features of law's existence. His work comprises some very contingent and localised generalisations that no amount of philosophical razzle-dazzle can elevate to universal and global truths about law. Blinded by the philosophical light, there is more formal brilliance than substantive bottom-line to Raz's jurisprudence. (shrink)
We prove the following extension of a result of Keisler and Morley. Suppose U is a countable model of ZFC and c is an uncountable regular cardinal in U. Then there exists an elementary extension of U which fixes all ordinals below c, enlarges c, and either (i) contains or (ii) does not contain a least new ordinal. Related results are discussed.
Plotinus maintains that our intellect is always thinking. This is due to his view that our intellect remains in the intelligible world and shares a natural kinship with the hypostasis Intellect, whose being and activity consists in eternal contemplation of the Forms. Moreover, Plotinus maintains that although our intellect is always thinking we do not always apprehend our thoughts. This is due to his view that “we“ descend into the sensible world while our intellect remains in the intelligible world. Furthermore, (...) Plotinus maintains that it is only when logoi unfold the content of our thoughts into the imagination that we apprehend them. This is due to a complex account between, on the one hand, the relationship between intellect and discursive reasoning, and on the other hand, the relationship between discursive reasoning and language. Plotinus tells this story with remarkable brevity in Ennead 4.3.30. In this paper I explain the role the imagination plays in the apprehension of thoughts through a close analysis of this treatise in connection with Ennead 1.4.10. (shrink)
An ordinal in a model of set theory is truly countable if its set of predecessors is countable in the real world. We classify the order types of the sets of truly countable ordinals. Models with indiscernibles and other related results are discussed.
This is a reply to Hutchinson, P. and Read, R. “An Elucidatory Interpretation of Wittgenstein’s Tractatus: Critique of Daniel D. Hutto’s and Marie McGinn’s Reading of Tractatus 6.54″. International Journal of Philosophical Studies 14(1) 2006: 1-29. A further reply from Hutchinson, P.”Unsinnig: A Reply to Hutto” is also forthcoming.
We want to say that there can’t be any vagueness in logic. The idea that now absorbs us, that the ideal ‘must’ be found in reality. Meanwhile we do not as yet see how it occurs there, nor do we understand the nature of this ‘must’. We think it must be in reality; for we think we already see it there.
Abstract: “Resolute readings” initially started life as a radical new approach to Wittgenstein's early philosophy, but are now starting to take root as a way of interpreting the later writings as well—a trend exemplified by Stephen Mulhall's Wittgenstein's Private Language (2007) as well as by Phil Hutchinson's “What's the Point of Elucidation?” (2007) and Rom Harré's “Grammatical Therapy and the Third Wittgenstein” (2008). The present article shows that there are neither good philosophical nor compelling exegetical grounds for accepting a (...) resolute reading of the later Wittgenstein's work. It is possible to make sense of Wittgenstein's philosophical method without either ascribing to him an incoherent conception of “substantial nonsense” or espousing the resolute readers' preferred option of nonsense austerity. If the interpretation here is correct, it allows us to recognize Wittgenstein's radical break with the philosophical tradition without having to characterize his achievements in purely therapeutic fashion. (shrink)
In contrast to many of his contemporaries, A. J. Ayer was an analytic philosopher who had sustained throughout his career some interest in developments in the work of his ‘continental’ peers. Ayer, who spoke French, held friendships with some important Parisian intellectuals, such as Camus, Bataille, Wahl and Merleau-Ponty. This paper examines the circumstances of a meeting between Ayer, Merleau-Ponty, Wahl, Ambrosino and Bataille, which took place in 1951 at some Parisian bar. The question under discussion during this meeting was (...) whether the sun existed before humans did, over which the various philosophers disagreed. This disagreement is tangled with a variety of issues, such as Ayer’s critique of Heidegger and Sartre (inherited from Carnap), Ayer’s response to Merleau-Ponty’s critique of empiricism, and Bataille’s response to Sartre’s critique of his notion of ‘unknowing’, which uncannily resembles Ayer’s critique of Sartre. 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Word and Object. M.I.T. Press, Cambridge, MA, 1960. A. Quinton. Which Philosophy is Modernistic? In Thoughts and Thinkers, pages 39-51. New York, Holmes and Meier, 1982. J. Rée. English Philosophy in the Fifties. Radical Philosophy, 65:3-21, 1993. S. Richmond. Sartre and Bergson: A Disagreement about Nothingness. International Journal of Philosophical Studies, 15(1):77-95, 2007. http://dx.doi.org/10.1080/09672550601143201 B. Rogers. Ayer: A Life. New York, Grove Press, 2002. K. Romdenh-Romluc. Merleau-Ponty and Phenomenology of Perception. London, Routledge, 2009. G. E. Rosado Haddock. The Young Carnap’s Unknown Master: Husserl's Influence on Der Raum and Der logische Aufbau der Welt. Aldershot, Ashgate, 2008. B. Russell. Nightmares of Eminent Persons And Other Stories. London, The Bodley Head, 1954. G. Ryle, H. A. Hodges, & H. B. Acton. Symposium: Phenomenology. Proceedings of the Aristotelian Society, 11:68-115, 1932. G. Ryle. Phenomenology vs. The Concept of Mind. 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One of the seminal constructs in 20th-century biosemiotics is G. Evelyn Hutchinson's 'niche'. This notion opened up and unpacked cartesian space and time to recognize self-organizing roles in open, dynamical systems - in n-dimensional hyperspace. Perhaps equally valuable to biosemiotics is Hutchinson's inclusive approach to inquiry and his willingness to venture into abductive territory, which have reaped rewards for a range of disciplines beyond biology, from art to anthropology. Hutchinson assumed the fertility of inquiry flowing from open, (...) far-from-equilibrium systems to be characterized by 'fabricational noise', followingSeilacher, or 'order out of chaos', following Prigogine. Serendipitous 'noise' can self-organize into information at other levels, as does the 'noise' of Hutchinson's contributions themselves. (shrink)
This is the first volume in the four-volume edition of The Works of Lucy Hutchinson, the first-ever collected edition of the writings of the pioneering author and translator. Hutchinson (1620-81) had a remarkable range of her interests, from Latin poetry to Civil War politics and theology. This edition of her translation of Lucretius's De rerum natura offers new biographical material, demonstrating the changes and unexpected continuities in Hutchinson's life between the work's composition in the 1650s and its (...) dedication in 1675. Hers is the first complete surviving English translation of one of the great classical epics, a challenging text at the borderlines of poetry and philosophy. For the first time, the Lucretius translation is made available alongside the Latin text Hutchinson used, which differs in innumerable ways from versions known today. The commentary provides multiple ways into further understanding of the translation and its contexts. Written at a momentous period in political and literary history, Hutchinson's Lucretius throws light on the complex transition between 'ancient' and 'modern' conceptions of the classical canon and of natural philosophy. It offers a case study in the history of reading, and more specifically of reading by a woman. Through close comparison with three contemporary translations, this edition situates Hutchinson's version in the context of the shifting poetic languages of the seventeenth century, and facilitates an approach to Lucretius' often rebarbative Latin. It further demonstrates the remarkable ways in which Hutchinson's engagement with this 'atheistical' poem leaves deep traces on her later, militantly Calvinist prose and verse. (shrink)
Abstract: The argument for interpreting Wittgenstein's project as primarily therapeutic can be extended from the domain of intellectual pathologies that form the core of the Philosophical Investigations to the topics in On Certainty , carrying further Hutchinson's recent argument for the priority of therapy in Wittgenstein's project. In this article I discuss whether the line Hutchinson takes is extendable to the work of the Third Wittgenstein. For example, how does Wittgenstein's discussion of Moore's "refutation of idealism" in On (...) Certainty work as therapy when we think of it in "practice" terms? What practice? I suggest a further, but more tentative, step applying the therapeutic idea to seemingly insurmountable practical problems, where method is also at issue. (shrink)
Hutchinson, Read, and Sharrock have provided an important analysis of the work of Peter Winch. They succeed in rescuing his philosophy from many of the distorting characterizations and categorizations to which it has been subjected, and they provide a fresh account of its relevance for thinking about the theory and practice of social science.
Diagrams refer to the phenomena overtly represented, to analogous phenomena, and to previous pictures and their graphic conventions. The diagrams of ecologists Clarke, Hutchinson, and H.T. Odum reveal their search for physical analogies, building on the success of World War II science and the promise of cybernetics. H.T. Odum's energy circuit diagrams reveal also his aspirations for a universal and natural means of reducing complexity to guide the management of diverse ecological and social systems. Graphic conventions concerning framing and (...) translation of ecological processes onto the flat printed page facilitate Odum's ability to act as if ecological relations were decomposable into systems and could be managed by analysts external to the system. (shrink)
The ecological literature distinguishes between two ways of conceiving a “niche” (habitat, ecotope, biotope, microlandscape) [22, 39]. On the one hand, there is the traditional functional conception of a niche as the role or position enjoyed by an organism or population within an ecological community. As C. Elton [14] famously put it, “When an ecologist says ‘there goes a badger’ he should include in his thoughts some definite idea of the animal’s place in the community to which it belongs, just (...) as if he had said ‘there goes the vicar’.” The world of niches might, in this sense, be viewed as a giant evolutionary hotel, some of whose rooms are occupied (by organisms which have evolved to fill them), some of whose rooms are for a variety of reasons unoccupied but can become occupied in the future. On the other hand, there is the environmental conception advanced by G. E. Hutchinson [19] and R. Lewontin [21]. On this second conception, a niche is thought of as the hypervolume defined by the limiting values of all environmental variables relevant to the survival of a given species. A niche is not a mere location, but a location in space that is defined additionally by a specific constellation of ecological parameters such as degree of slope, exposure to sunlight, soil fertility, foliage density, and so on. It is, we might say, an ecological context. The purpose of this paper is to outline a formal theory of this notion. Our account expands on the theory put forward in [30], which builds upon certain fundamental notions and principles of mereology, topology, and the theory of spatial location. We focus on niche tokens, which is to say on the environmental niche determined by a given organism or population of organisms in a given place, and we aim to be more explicit than is customary in the ecological literature as concerns the.. (shrink)
The few people familiar with the pseudo-Platonic dialogue Axiochus generally have a low opinion of it. It's easy to see why: the dialogue is a mish-mash of Platonic, Epicurean and Cynic arguments against the fear of death, seemingly tossed together with no regard whatsoever for their consistency. As Furley notes, the Axiochus appears to be horribly confused. Whereas in the Apology Socrates argues that death is either annihilation or a relocation of the soul, and is a blessing either way, "the (...) Socrates of the Axiochus wants to have it both ways": death is both annihilation and a release of the soul from the body into a better realm. This may be used to construct a valid argument for the conclusion that death is not evil, but at the expense of having a contradiction as one of its premises. But D. S. Hutchinson has recently proposed that these inconsistencies shouldn't surprise us if we view the Axiochus as "an unconventional version of a very conventional genre--the consolation letter." In this paper I expand on Hutchinson's brief suggestion and argue that the Axiochus can be rehabilitated by paying attention to its genre. Although the Axiochus does display many similarities to the consolation letter, the shift from letter to dialogue does--pace Hutchinson--significantly affect what's going on. Within the dialogue, Socrates behaves toward Axiochus in a way similar to the way the author of a consolation letter behaves towards the letter's reader: he is willing to use inconsistent arguments, borrowed from any source, in order to soothe the patient. However, in depicting this type of consolatory relationship between Socrates and Axiochus, the dialogue itself is not aiming at consoling its readers. Instead, it should be seen as displaying for the reader's consideration a certain type of consolatory argumentative practice. -/- Socrates notes that Axiochus is "very much in need of consolation" (365a), and he uses any means necessary to accomplish this task. Socrates exhibits many ways in which he is willing to sacrifice argumentative hygiene for the sake of therapeutic effectiveness. These include: -/- * Use of arguments with inconsistent premises, presented in propria persona. * Appeals to emotion * Tailoring arguments to the audience. * Presenting invalid arguments so as to induce unjustified but comforting beliefs. * Evasion. In these respects, I think that Socrates' argumentative practice is best compared to PH III 280-1, where Sextus Empiricus says that the skeptic will deliberately use logically weak arguments as long as they work. Dorothy Tarrant claims that what links the Socrates of the Axiochus to Socrates as he appears elsewhere in the Platonic corpus is his evident care for the welfare of his interlocutor's psyche. But this concern takes a quite different form in the Axiochus than it usually does. As with Sextus, psychic therapy in the Axiochus involves relief from pain. The primary difference between them is that Socrates, unlike Sextus, is not aiming at producing epochê in his patient. (shrink)
Let U be a well-founded model of ZFC whose class of ordinals has uncountable cofinality, such that U has a Σ n end extension for each n ∈ ω. It is shown in Theorem 1.1 that there is such a model which has no elementary end extension. In the process some interesting facts about topless end extensions (those with no least new ordinal) are uncovered, for example Theorem 2.1: If U is a well-founded model of ZFC, such that U has (...) uncountable cofinality and U has a topless Σ 3 end extension, then U has a topless elementary end extension and also a well-founded elementary end extension, and contains ordinals which are (in U) highly hyperinaccessible. In § 3 related results are proved for κ-like models (κ any regular cardinal) which need not be well founded. As an application a soft proof is given of a theorem of Schmerl on the model-theoretic relation κ → λ. (The author has been informed that Silver had earlier, independently, found a similar unpublished proof of that theorem.) Also, a simpler proof is given of (a generalization of) a characterization by Keisler and Silver of the class of well-founded models which have a Σ n end extension for each n ∈ ω. The case κ = ω 1 is investigated more deeply in § 4, where the problem solved by Theorem 1.1 is considered for non-well-founded models. In Theorems 4.1 and 4.4, ω 1 -like models of ZFC are constructed which have a Σ n end extension for all n ∈ ω but have no elementary end extension. ω 1 -like models of ZFC which have no Σ 3 end extension are produced in Theorem 4.2. The proof uses a notion of satisfaction class, which is also applied in the proof of Theorem 4.6: No model of ZFC has a definable end extension which satisfies ZFC. Finally, Theorem 5.1 generalizes results of Keisler and Morley, and Hutchinson, by asserting that every model of ZFC of countable cofinality has a topless elementary end extension. This contrasts with the rest of the paper, which shows that for well-founded models of uncountable cofinality and for κ-like models with κ regular, topless end extensions are much rarer than blunt end extensions. (shrink)
Machine generated contents note: Preface; Introduction: the pragmatic orientation; Part I. Classic Pragmatism: 1. 'Peirce's Principle' and the origins of pragmatism Christopher Hookway; 2. James' Holism: the human continuum Alan Malachowski; 3. Dewey's pragmatism: instrumentalism and meliorism David Hildebrand; Part II. Pragmatism Revived: 4. W. V. Quine: pragmatism within the limits of empiricism alone Isaac Nevo; 5. Hegel and pragmatism Richard Bernstein; 6. Heidegger's pragmatism redux Mark Okrent; 7. Practising pragmatist-Wittgensteinianism Phil Hutchinson and Rupert Read; 8. Putnam, pragmatism, and (...) the fate of metaphysics David Macarthur; 9. Rorty's contribution to pragmatism: imagination over truth Alan Malachowski; Part III. Pragmatism at Work: 10. Feminism and pragmatism Marjorie C. Miller; 11. Education and the pragmatic temperament Carol Nicholson; 12. Dewey's pragmatic aesthetics: the contours of experience Garry L. Hagberg; 13. Pragmatism and religion Anton A. van Niekerk; 14. Radical pragmatism Michael Sullivan and Daniel J. Solove. (shrink)
