This paper discusses the role of Law and Legal Thinking in Critical Theory with specific reference to the arguments that Michael Hardt and Antonio Negri offer in their book Commonwealth. The core idea is that Critical Theory is no less radical, but much more concrete, when it is performing not only an external, but also an internal critique of the Law. It shows that the role of the law in critical theory emerges as a problem when the latter claims that (...) ‘there is no outside’ and that ‘the legal base of the system structures our lives.’ It then discusses optimistic and pessimistic strategies to overcome the problem, and argue for a demanding strategy which consist in articulating the external and the internal critique of the law. To make this point, the paper goes back to the epistemic context in which critical attitudes are deployed (the ‘Conflict of the Faculties’), describes the four theoretical moves constitutive of the historical moment in which, at the end of the 18th Century, modern law as we know it was conceived of and founded; and sketches the key moments of the history of the internal critique of the law. It then illustrates the demanding strategy with examples taken from the field of Intellectual Property, and concludes that the Law is malleable and open enough to allow the thinking and practicing of radical alternatives from within the legal system and also that alternatives spoken in the language of the law are no less radical, but certainly, more concrete than others. (shrink)

This book is not only a major twentieth-century contribution to Dostoevsky’s studies, but also one of the most important theories of the novel produced in our century. As a modern reinterpretation of poetics, it bears comparison with Aristotle.“Bakhtin’s statement on the dialogical nature of artistic creation, and his differentiation of this from a history of monological commentary, is profoundly original and illuminating. This is a classic work on Dostoevsky and a statement of importance to critical theory.” Edward Wasiolek“Concentrating on the (...) particular features of ‘Dostoevskian discourse,’ how Dostoevsky structures a hero and a plot, and what it means to write dialogically, Bakhtin concludes with a major theoretical statement on dialogue as a category of language. One of the most important theories of the novel in this century.” The Bloomsbury Review. (shrink)

Is the science of moral cognition usefully modelled on aspects of Universal Grammar? Are human beings born with an innate 'moral grammar' that causes them to analyse human action in terms of its moral structure, with just as little awareness as they analyse human speech in terms of its grammatical structure? Questions like these have been at the forefront of moral psychology ever since John Mikhail revived them in his influential work on the linguistic analogy and its implications for (...) jurisprudence and moral theory. In this seminal book, Mikhail offers a careful and sustained analysis of the moral grammar hypothesis, showing how some of John Rawls' original ideas about the linguistic analogy, together with famous thought experiments like the trolley problem, can be used to improve our understanding of moral and legal judgement. (shrink)

Scientists from various disciplines have begun to focus attention on the psychology and biology of human morality. One research program that has recently gained attention is universal moral grammar (UMG). UMG seeks to describe the nature and origin of moral knowledge by using concepts and models similar to those used in Chomsky's program in linguistics. This approach is thought to provide a fruitful perspective from which to investigate moral competence from computational, ontogenetic, behavioral, physiological and phylogenetic perspectives. In this article, (...) I outline a framework for UMG and describe some of the evidence that supports it. I also propose a novel computational analysis of moral intuitions and argue that future research on this topic should draw more directly on legal theory. (shrink)

The formulation of the problem is that neither religious nor scientific, or worldview, appear in real life as something self-sufficient. They depend on each other. Analysis of recent research on this issue assumes self-sufficiency as a subjective.

The problem statement is that the understanding of the fullness as a certain state of consciousness is inherent not only in Christianity. An analysis of recent research on the subject involves the consideration of emptiness as fullness in Chinese mysticism. In view of this, the purpose of the article is to highlight the phenomenon of self-sufficiency and finding the similarity of Christianity, Taoism, the religion of ancient Ukrainians and modern mysticism.

An important problem is ninі і відзнайдення подібніості у буті містика і митця. Analiz doslenie і publikacіy showing nayavnіst vzhe vikrukuvanyh materіalіv zy chyogo drive. The subject of ours is written down by the term "Stan Bezsmertya", which is introduced after the documentary facts of people who immigrated immortality, de death appeared to be uninvolve and the collapse of the vital of the vital. Here subunit stіnі місти і митця ми bachimo u mіsticizmі і in otsіnyuvannі stіiv mіstistizmu yak creativ (...) stіvі mittsya. Буття подібності стану містика і митця пов'язане з снунуняням афлексивного в людині, and takozh "cataleptic", де to pass the processes of compensatory character. (shrink)

The aim of the dissertation is to formulate a research program in moral cognition modeled on aspects of Universal Grammar and organized around three classic problems in moral epistemology: What constitutes moral knowledge? How is moral knowledge acquired? How is moral knowledge put to use? Drawing on the work of Rawls and Chomsky, a framework for investigating -- is proposed. The framework is defended against a range of philosophical objections and contrasted with the approach of developmentalists like Piaget and Kohlberg. (...) ;One chapter consists of an interpretation of the analogy Rawls draws in A Theory of Justice between moral theory and generative linguistics. A second chapter clarifies the empirical significance of Rawls' linguistic analogy by formulating a solution to the problem of descriptive adequacy with respect to a class of commonsense moral intuitions, including those discussed in the trolley problem literature originating in the work of Foot and Thomson. Three remaining chapters defend Rawls' linguistic analogy against some of its critics. In response to Hare's objection that Rawls' conception of moral theory is too empirical and insufficiently normative, it is argued that Hare fails to acknowledge both the centrality of the problem of empirical adequacy in the history of moral philosophy and the complexity of Rawls' approach to the problem of normative adequacy. In response to Nagel's claim that the analogy between moral theory and linguistics is false because whatever native speakers agree on is English, but whatever ordinary men agree in condemning is not necessarily wrong, it is argued that the criticism ignores both Rawls' use of the competence-performance distinction and the theory-dependence of the corresponding distinction in linguistics. In response to Dworkin's claim that Rawls' conception of moral theory is incompatible with naturalism and presupposes constructivism, it is argued that Dworkin's distinction between naturalism and constructivism represents a false antithesis; neither is an accurate interpretation of the model of moral theory Rawls describes in A Theory of Justice. The thesis concludes by situating Rawls' linguistic analogy within the context of broader debates in metaethics, democratic theory, natural law theory, and the theory of moral development. (shrink)

_Russian Philosophy in the Twenty-First Century: An Anthology_ presents a variety of contemporary philosophic problems found in the works of prominent Russian thinkers, ranging from social and political matters and pressing cultural issues to insights into modern science and mounting global challenges.

My primary aims in this paper are to explain what exploitation is, when it’s wrong, and what makes it wrong. I argue that exploitation is not always wrong, but that it can be, and that its wrongness cannot be fully explained with familiar moral constraints such as those against harming people, coercing them, or using them as a means, or with familiar moral obligations such as an obligation to rescue those in distress or not to take advantage of people’s vulnerabilities. (...) Its deepest wrongness, I argue, lies in our moral obligation not to extract excessive benefits from people who cannot, or cannot reasonably, refuse our offers. (shrink)

The statement of the problem of the article in the general form boils down to the fact that in modern philosophy, provided the postmodern Absolute is presented as a certain state of man, a certain state of consciousness of a self-sufficient nature.The topic of the Absolute as self-sufficiency is considered in view of the fact that in the concepts of almost all postmodernist directions the problem of the Absolute appears.An analysis of recent research and publications reveals the Absolute and self-sufficiency (...) in a modern and modern context. Thus, in Ukrainian religious studies it is noted that the pre-modern represents the Absolute and self-sufficiency as something supernatural, as God, not from this world, but self-sufficient, when everything is just present is lower in the world. (shrink)

The formulation of the problem in the general form boils down to the fact that myths such as "See", "Wild", "Miracle", "God", "Dazhbog", "Strybog" are densely scattered in Pro-Ukrainian mythology, religion, folklore. These mythologists are necessarily human, even if they describe the cosmogonic picture of the world.An analysis of recent research and publications has established an anthropological approach to understanding the phenomenon of religion.The formulation of the goals of the article is to link all the terms-mythologists listed above to a (...) single whole with a focus on understanding the essence of man. (shrink)

The statement of the problem is to start before I become rooted in HEMRI, as a special person I become, de facto sprint for an hour and space, to relax in the light of the eye. Analysis of the remaining costs to drive the problem of transmission and the ability to see will become NEMRI in the context of the forms of suspension. That is to say, form and state - to look at NEMRI in the context of a reliant, (...) unrelated and mystic ministry. (shrink)

Formulation of the problem. The clock of antiquity "to our era" is full of values in the occurrence of the pre-Ukrainian religious culture. Therefore, there is a need to manifest the foundations of the Divine. Analysis of recent research and publications. Ukrainian religious scholars, while actualizing the national scientific heritage, see the continuation of their culture in the cultures of other peoples.The purpose of this publication is seen in the search for possible guidelines for determining the essence of the Divine (...) as a certain experiencing equilibrium in human condition. (shrink)

The article by M.Murushkin "God in the religious life of the person" shows that in relation to the question of the existence of God all religions are ultimately at the positions of anthropologizing. At the same time, through the state of God, a believer acquires himself. Therefore, any religious system appears not as a picture of the world, but as a picture of a person.

The problem statement is that the modernity of human existence gives rise to new myths. This human present seeks salvation and experiences a self-contained character. An analysis of recent research on the subject involves examining the link between myth, salvation, and self-sufficiency in the ancient and modern world. In view of this, the purpose of the article is to identify the connection between modern myth and the idea of salvation and self-sufficiency.

When is it immoral to take advantage of another person for one's own benefit? For some, such as Ruth Sample, John Roemer, and Will Kymlicka, the answer at least partly depends on whether what one takes advantage of is the fact that this person is, or has been, the victim of injustice. I argue, however, that whether person A wrongly exploits person B is wholly unrelated to whether A takes advantage of the fact that B is, or was, the victim (...) of injustice. I also develop a positive account regarding which personal attributes one should not exploit for personal gain. (shrink)

In this paper, the predicate counterparts, defined both axiomatically and semantically by means of Kripke frames, of the modal propositional logics $\textbf {GL}$, $\textbf {Grz}$, $\textbf {wGrz}$ and their extensions are considered. It is proved that the set of semantical consequences on Kripke frames of every logic between $\textbf {QwGrz}$ and $\textbf {QGL.3}$ or between $\textbf {QwGrz}$ and $\textbf {QGrz.3}$ is $\Pi ^1_1$-hard even in languages with three (sometimes, two) individual variables, two (sometimes, one) unary predicate letters, and a single (...) proposition letter. As a corollary, it is proved that infinite families of modal predicate axiomatic systems, based on the classical first-order logic and the modal propositional logics $\textbf {GL}$, $\textbf {Grz}$, $\textbf {wGrz}$ are not Kripke complete. Both $\Pi ^1_1$-hardness and Kripke incompleteness results of the paper do not depend on whether the logics contain the Barcan formula. (shrink)

Journal of Philosophy of Education, EarlyView.

Could a computer be programmed to make moral judgments about cases of intentional harm and unreasonable risk that match those judgments people already make intuitively? If the human moral sense is an unconscious computational mechanism of some sort, as many cognitive scientists have suggested, then the answer should be yes. So too if the search for reflective equilibrium is a sound enterprise, since achieving this state of affairs requires demarcating a set of considered judgments, stating them as explanandum sentences, and (...) formulating a set of algorithms from which they can be derived. The same is true for theories that emphasize the role of emotions or heuristics in moral cognition, since they ultimately depend on intuitive appraisals of the stimulus that accomplish essentially the same tasks. Drawing on deontic logic, action theory, moral philosophy, and the common law of tort, particularly Terry's five-variable calculus of risk, I outline a formal model of moral grammar and intuitive jurisprudence along the foregoing lines, which defines the abstract properties of the relevant mapping and demonstrates their descriptive adequacy with respect to a range of common moral intuitions, which experimental studies have suggested may be universal or nearly so. Framing effects, protected values, and implications for the neuroscience of moral intuition are also discussed. (shrink)

In this comment on Joshua Greene's essay, The Secret Joke of Kant's Soul, I argue that a notable weakness of Greene's approach to moral psychology is its neglect of computational theory. A central problem moral cognition must solve is to recognize (i.e., compute representations of) the deontic status of human acts and omissions. How do people actually do this? What is the theory which explains their practice?

We prove that the positive fragment of first-order intuitionistic logic in the language with two individual variables and a single monadic predicate letter, without functional symbols, constants, and equality, is undecidable. This holds true regardless of whether we consider semantics with expanding or constant domains. We then generalise this result to intervals \ and \, where QKC is the logic of the weak law of the excluded middle and QBL and QFL are first-order counterparts of Visser’s basic and formal logics, (...) respectively. We also show that, for most “natural” first-order modal logics, the two-variable fragment with a single monadic predicate letter, without functional symbols, constants, and equality, is undecidable, regardless of whether we consider semantics with expanding or constant domains. These include all sublogics of QKTB, QGL, and QGrz—among them, QK, QT, QKB, QD, QK4, and QS4. (shrink)

I argue against the view that there is intrinsic value in making one's own decisions about the direction and shape of one's life.

In the paper, the authors explore the relations between educational technology and educational ideology through the lens of philosophical inquiry. The optics of critical analysis is applied to review the instructional tools, services and systems which compose the complex picture of contemporary educational technology. The authors claim that even when initially established in the ideological domain of educational anarchism most educational technologies when being applied systemically can end up on the more oppressive side of the ideological spectrum close to educational (...) totalitarianism. They focus on the risks of technology that are growing with the social change brought by the lifelong learning paradigm in education. (shrink)

The article is devoted to the problem of the naming crisis of modern society. The sequences by which the social and cultural history of the West is ordered, represented by the evolution of economics, technology, religion, forms of capital and wealth, communications, following the technological acceleration of time, coexist with each other, compete for primacy, creating a society of atomized subjects who have ceased to understand their place in the history of society. This situation is described in the article as (...) an identity crisis. The purpose of this work is to demonstrate the gaps that have been discovered in attempts to identify society, which are the object of criticism. The article refers to the tradition of explanatory modeling of social interactions in terms of psychopathology and psychiatry. The crisis of the identity of society is illustrated through the images of madness in modern art culture. The article hypothesizes that there is an unspoken ban on naming a society associated with the crisis of capitalism in the transition from disciplinary societies to control societies. Culture's interest in insanity serves as an indicator of a social crisis. The evolution of cultural interest in the figure of a madman from a frightening "outcast" to an attractive "rebel" is shown. The article suggests the tasks of critical philosophy that coincide with the tasks of caring for social health. The idea of the need for the deprivation of mental illness is expressed. Mental health care is considered as a social task. (shrink)