The article explores the possibilities of using civic republicanism in order to criticize Nozickian libertarianism on the ground of its own premises, especially the emphasis it puts on individual freedom. It evaluates the critique to which Nozick’s theory has been subjected to by Ian Shapiro, finding Shapiro’s objections lacking in understanding, yet valid in principle. The second line of attack is then led via the notion of freedom as non-domination (which inextricably intertwines it with democracy) and via the needs which (...) must be satisfied in order for a state to function as a safeguard for liberty in the contemporary world of multinational corporations. (shrink)

Článek kritizuje Popperovu projekci moderních ideálů (liberalismu, rovnostářství, humanismu) do antiky. Nesnaží se hájit Platóna ani výrazněji rozporovat Popperovy normativní závěry, pouze ukazuje, že Otevřená společnost a její nepřátelé silně idealizuje athénské demokraty a představitele tzv. „velké generace“. Pozornost je věnována především starořeckému pojetí rovnosti a skupinové příslušnosti, dále také způsobům legitimizace moci, jež existovaly v pátém století př. n. l.

Článek kritizuje Popperovu projekci moderních ideálů (liberalismu, rovnostářství, humanismu) do antiky. Nesnaží se hájit Platóna ani výrazněji rozporovat Popperovy normativní závěry, pouze ukazuje, že Otevřená společnost a její nepřátelé silně idealizuje athénské demokraty a představitele tzv. „velké generace“. Pozornost je věnována především starořeckému pojetí rovnosti a skupinové příslušnosti, dále také způsobům legitimizace moci, jež existovaly v pátém století př. n. l.

Does the real world, defined as a world of objects that exist independent of human interests, concerns, and cognitive activities, really exist? Jan Westerhoff argues that we have good reason to believe it does not. His discussion considers four main facets of the idea of the real world, ranging from the existence of a separate external and internal world, to the existence of an ontological foundation that grounds the existence of all the entities in the world, and the existence of (...) an ultimately true theory that provides a final account of all there is. As Westerhoff discusses the reasons for rejecting the postulation of an external world behind our representations, he asserts that the internal world is not as epistemically transparent as is usually assumed, and that there are good reasons for adopting an anti-foundational account of ontological dependence. Drawing on conclusions from the ancient Indian philosophical system of Madhyamaka Buddhism, Westerhoff defends his stance in a purely Western philosophical framework, and affirms that ontology, and philosophy more generally, need not be conceived as providing an ultimately true theory of the world. (shrink)

Jan Westerhoff unfolds the story of one of the richest episodes in the history of Indian thought, the development of Buddhist philosophy during the first millennium CE. He aims to offer the reader a systematic grasp of key Buddhist concepts such as non-self, suffering, reincarnation, karma, and nirvana.

The world we live in is unjust. Preventable deprivation and suffering shape the lives of many people, while others enjoy advantages and privileges aplenty. Cosmopolitan responsibility addresses the moral responsibilities of privileged individuals to take action in the face of global structural injustice. Individuals are called upon to complement institutional efforts to respond to global challenges, such as climate change, unfair global trade, or world poverty. Committed to an ideal of relational equality among all human beings, the book discusses the (...) impact of individual action, the challenge of special obligations, and the possibility of moral overdemandingness in order to lay the ground for an action-guiding ethos of cosmopolitan responsibility. This thought-provoking book will be of interest to any reflective reader concerned about justice and responsibilities in a globalised world. Jan-Christoph Heilinger is a moral and political philosopher. He teaches at Ludwig-Maximilians-Universität, Munich, Germany, and at Ecole normale supérieure, Port-au-Prince, Haiti. (shrink)

The paper examines the interplays between logic and politics in the Polish School of Logic starting from 1914. The Polish School of Logic flourished between 1920 and 1939. Philosophically, it was influenced by Kazimierz Twardowski (1866–1938). For Twardowski logic is fundamental for every kind of human activity, professional and private and this means that every argument should be formulated and proceed by correct inferential rules. These rules involve semiotics, formal logic and methodology of science. The paper shows how this position (...) was shared by Twardowski’s students, including Jan Łukasiewicz, Stanisław Leśniewski, Kazimierz Ajdukiewicz and Tadeusz Kotrabiński, as well as by the next generation of logicians and philosophers and especially by Alfred Tarski. These authors considered logic, philosophy and science as completely neutral with respect to politics and ideology but they also considered logical skills as indispensable in political activities. (shrink)

Body, Community, Language, World, here made available in English for the first time is Patocka's presentation of phenomenology as a living tradition - as a philosophical heritage that requires to be rethought and redirected in light of possibilities that it has itself uncovered. Jan Patocka lived for most of his adult life in Communist Czechoslovakia where he was at times banned from publishing or teaching. Mentor of Vaclav Havel, Patocka defied the regime as one of the spokespersons for Charta 77, (...) and died in 1977, following two months of police interrogation. (shrink)

This article analyses domestic and foreign reactions to a 2008 report in the British Medical Journal on the complementary and, as argued, synergistic relationship between palliative care and euthanasia in Belgium. The earliest initiators of palliative care in Belgium in the late 1970s held the view that access to proper palliative care was a precondition for euthanasia to be acceptable and that euthanasia and palliative care could, and should, develop together. Advocates of euthanasia including author Jan Bernheim, independent from but (...) together with British expatriates, were among the founders of what was probably the first palliative care service in Europe outside of the United Kingdom. In what has become known as the Belgian model of integral end-of-life care, euthanasia is an available option, also at the end of a palliative care pathway. This approach became the majority view among the wider Belgian public, palliative care workers, other health professionals, and legislators. The legal regulation of euthanasia in 2002 was preceded and followed by a considerable expansion of palliative care services. It is argued that this synergistic development was made possible by public confidence in the health care system and widespread progressive social attitudes that gave rise to a high level of community support for both palliative care and euthanasia. The Belgian model of so-called integral end-of-life care is continuing to evolve, with constant scrutiny of practice and improvements to procedures. It still exhibits several imperfections, for which some solutions are being developed. This article analyses this model by way of answers to a series of questions posed by Journal of Bioethical Inquiry consulting editor Michael Ashby to the Belgian authors. (shrink)

Scientific and statistical inferences build heavily on explicit, parametric models, and often with good reasons. However, the limited scope of parametric models and the increasing complexity of the studied systems in modern science raise the risk of model misspecification. Therefore, I examine alternative, data-based inference techniques, such as bootstrap resampling. I argue that their neglect in the philosophical literature is unjustified: they suit some contexts of inquiry much better and use a more direct approach to scientific inference. Moreover, they make (...) more parsimonious assumptions and often replace theoretical understanding and knowledge about mechanisms by careful experimental design. Thus, it is worthwhile to study in detail how nonparametric models serve as inferential engines in science. (shrink)

The concept of an ontological category is central to metaphysics. Metaphysicians argue about which category an object should be assigned to, whether one category can be reduced to another one, or whether there might be different equally adequate systems of categorization. Answers to these questions presuppose a clear understanding of what precisely an ontological category is, an issue which is rarely addressed; Jan Westerhoff presents the first in-depth analysis both of the use made of ontological categories in the metaphysical literature, (...) and of various attempts at defining them. He also develops a new theory of ontological categories which implies that there will be no unique system, and that the ontological category an object belongs to is not an essential property of that object. Systems of ontological categories are structures imposed on the world, rather than reflections of a deep metaphysical reality already present. All metaphysicians should find Westerhoff's book highly stimulating. (shrink)

Philosophy flourished in Australia after the war. There was spectacular growth in both the number of departments and the number of philosophers. On top of this philosophy spread beyond the philosophy departments. Serious studies, and interest in philosophy is now common in faculties as diverse as law, science and education. Neither is this development merely quantitative, the Australian researcher has come of age and contributes widely to international debates. At least one movement originated in Australia. This makes the study of (...) philosophy in Australia timely, evidenced by the number of articles concerned with this area that begin to appear in international journals. In Australia itself there is growing interest in the history of the country's philosophical development. There are discussions in conferences and meetings: the matter is now the subject of courses. (shrink)

This volume is a result of the international symposium “The Tradition of the Lvov-Warsaw School in European Culture,” which took place in Warsaw, Poland, September 2015. It collects almost all the papers presented at the symposium as well as some additional ones. The contributors include scholars from Austria, the Netherlands, Ireland, and Poland. The papers are devoted to the history and reception of the Lvov-Warsaw School, a Polish branch of analytic philosophy. They present the School’s achievements as well as its (...) connections to other analytic groups. The contributors also show how the tradition of the School is developed contemporarily. The title will appeal to historians of analytic philosophy as well as historians of philosophy in Central Europe. (shrink)

Are the political ideals of liberty and equality compatible? This question is of central and continuing importance in political philosophy, moral philosophy, and welfare economics. In this book, two distinguished philosophers take up the debate. Jan Narveson argues that a political ideal of negative liberty is incompatible with any substantive ideal of equality, while James P. Sterba argues that Narveson's own ideal of negative liberty is compatible, and in fact leads to the requirements of a substantive ideal of equality. Of (...) course, they cannot both be right. Thus, the details of their arguments about the political ideal of negative liberty and its requirements will determine which of them is right. Engagingly and accessibly written, their debate will be of value to all who are interested in the central issue of what are the practical requirements of a political ideal of liberty. (shrink)

Name der Zeitschrift: Zeitschrift für kritische Sozialtheorie und Philosophie Jahrgang: 2 Heft: 2 Seiten: 255-284.

Whereas at the roots of the Western way of thinking, in particular, at the roots of philosophy and epistemology lies a notion of the one/over/many, in Asiatic cultures, it is an idea of one/and/many, represented by Japanese (Chinese) Ma. In the paper it is argued that Japanese Ma is not only broader than epistemological reality (the world) but also more basic. To overcome Wittgenstein’s skepticism we have to return to a noncognitive idea of the ontic presence. Our thinking and cognition (...) is deeply rooted in the imperceptible and indiscernible ontic flexibility and generality which is not conceptual or linguistic. This essay presents another interesting aspect of my metaphysical project showing that we cannot infer cognition either from the object level or from a meta-level. (shrink)

Der soziale und medizinische Umgang mit „Transsexualität“ (Transidentität) stößt in zunehmendem Maße auf Kritik. Der vorliegende Beitrag geht der Frage nach, welches semantisch-begriffliche „Konzept“ von Transidentität in Deutschland vorherrscht und inwieweit die Konstituenten dieses Konzeptes den Denkhorizont, vor dem die ethischen Implikationen des Phänomens Transidentität verhandelt werden, begrenzen. Es lässt sich zeigen, dass der gegenwärtige Umgang mit Transidentität auf mehreren kaum hinterfragten, gleichwohl systematisch und ethisch problematischen Setzungen basiert. Zu diesen gehören (1) die Pathologisierung von Transidentität und deren weitgehende Überstellung (...) in den Zuständigkeitsbereich der Medizin, (2) die Behauptung eines Primats der chirurgischen Therapie (Vernachlässigung der postoperativen Phase), (3) das Paradigma „Bigenus“, (4) die terminologisch fassbare „Sexualisierung“ des vorliegenden Identitätsproblems und (5) die juristische Vorgabe, wonach der Personenstand an gonadal-morphologischen Kriterien festzumachen ist. Um das Ziel eines ethisch reflektierten und dadurch gesellschaftlich wie medizinisch verantwortungsvollen Umgangs mit Transidentität ernsthaft verfolgen zu können, ist es zunächst erforderlich, die bezeichneten Setzungen in einem offen geführten Diskurs auf den Prüfstand zu stellen. Erst das Ergebnis einer solchen Prüfung kann den Weg für einen zeitgemäßeren, medizinethisch belastbaren (reflektierten) Umgang mit Transidentität ebnen. (shrink)

Belief in the afterlife is still very much alive in Western civilisation, even though the truth of its existence is no longer universally accepted. Surprisingly, however, heaven, hell and the immortal soul were all ideas which arrived relatively late in the ancient world. Originally Greece and Israel - the cultures that gave us Christianity - had only the vaguest ideas of an afterlife. So where did these concepts come from and why did they develop? In this fascinating, learned, but highly (...) readable book, Jan N. Bremmer - one of the foremost authorities on ancient religion - takes a fresh look at the major developments in the Western imagination of the afterlife, from the ancient Greeks to the modern near-death experience. (shrink)

Respecting Persons in Theory and Practice is a collection of essays of the moral and political philosophy of Jan Narveson. The essays in this collection share a consistent theme running through much of Narveson's moral and political philosophy, namely that politics and morals stem from the interests of individual people, and have no antecedent authority over us. The essays in this collection, in various ways and as applied to various aspects of the scene, argue that the ultimate and true point (...) of politics and morals is to enable us to make our lives better, according to our varied senses of what that might mean. (shrink)

Notes on the life of Adolf Lindenbaum, a complete bibliography of his published works, and selected references to his unpublished results.

The intention of this article is to make an educational analysis of Merleau-Ponty’s theory of experience in order to see what it implicates for educational practice as well as educational research. In this way, we can attain an understanding what embodied experience might mean both in schools and other educational settings and in researching educational activities. The analysis will take its point of departure in Merleau-Ponty’s analysis and criticism of empiricist and neokantian theories of experience. This will be followed up (...) by an introduction of some central concepts in Merleau-Ponty’s own understanding of experience with emphasis on their relevance for educational analysis. This way of presenting the theory of embodied experience has the advantage of being able to indicate the difference it makes in the field of theories of experience. (shrink)

It is a frequent assumption that—via superluminal information transfers—superluminal signals capable of enabling communication are necessarily exchanged in any quantum theory that posits hidden superluminal influences. However, does the presence of hidden superluminal influences automatically imply superluminal signalling and communication? The non-signalling theorem mediates the apparent conflict between quantum mechanics and the theory of special relativity. However, as a ‘no-go’ theorem there exist two opposing interpretations of the non-signalling constraint: foundational and operational. Concerning Bell’s theorem, we argue that Bell employed (...) both interpretations, and that he finally adopted the operational position which is associated often with ontological quantum theory, e.g., de Broglie–Bohm theory. This position we refer to as “effective non-signalling”. By contrast, associated with orthodox quantum mechanics is the foundational position referred to here as “axiomatic non-signalling”. In search of a decisive communication-theoretic criterion for differentiating between “axiomatic” and “effective” non-signalling, we employ the operational framework offered by Shannon’s mathematical theory of communication, whereby we distinguish between Shannon signals and non-Shannon signals. We find that an effective non-signalling theorem represents two sub-theorems: Non-transfer-control theorem, and Non-signification-control theorem. Employing NTC and NSC theorems, we report that effective, instead of axiomatic, non-signalling is entirely sufficient for prohibiting nonlocal communication. Effective non-signalling prevents the instantaneous, i.e., superluminal, transfer of message-encoded information through the controlled use—by a sender-receiver pair —of informationally-correlated detection events, e.g., in EPR-type experiments. An effective non-signalling theorem allows for nonlocal quantum information transfer yet—at the same time—effectively denies superluminal signalling and communication. (shrink)

The existence of superstition and religious beliefs in most, if not all, human societies is puzzling for behavioral ecology. These phenomena bring about various fitness costs ranging from burial objects to celibacy, and these costs are not outweighed by any obvious benefits. In an attempt to resolve this problem, we present a verbal model describing how humans and other organisms learn from the observation of coincidence (associative learning). As in statistical analysis, learning organisms need rules to distinguish between real patterns (...) and randomness. These rules, which we argue are equivalent to setting the level of α for rejection of the null hypothesis in statistics, are governed by risk management as well as by comparison to previous experiences. Risk management means that the cost of a possible type I error (superstition) has to be traded off against the cost of a possible type II error (ignorance). This trade-off implies that the occurrence of superstitious beliefs is an inevitable consequence of an organism’s ability to learn from observation of coincidence. Comparison with previous experiences (as in Bayesian statistics) improves the chances of making the right decision. While this Bayesian approach is found in most learning organisms, humans have evolved a unique ability to judge from experiences whether a candidate subject has the power to mechanistically cause the observed effect. Such “strong” causal thinking evolved because it allowed humans to understand and manipulate their environment. Strong causal thinking, however, involves the generation of hypotheses about underlying mechanisms (i.e., beliefs). Assuming that natural selection has favored individuals that learn quicker and more successfully than others owing to (1) active search to detect patterns and (2) the desire to explain these patterns mechanistically, we suggest that superstition has evolved as a by-product of the first, and that belief has evolved as a by-product of the second. (shrink)

According to a common opinion, the word ‘semantics’ , derived from the Greek word semantikos , appeared for the first time, at least in modern times, in the book Essai de semantique, science de significations by M. J. A. Bréal . However, Quine says in his lectures on Carnap:As used by C. S. Peirce, “semantic” is the study of the modes of denotation of signs: whether a sign denotes its object through causal or symptomatic connection, or through imagery, or through (...) arbitrary convention and so on. This sense of semantic, namely a theory of meaning, is used also in empirical philology: empirical semantic is the study of historical changes of meanings of words.1For Bréal, semantics was a branch of general linguistics. In particular, semantics was occupied with so-called lexical meaning and its changes through time. Thus, semantics in this sense belonged to what was called “the diachronic treatment of language”. This tradition is fairly alive in contemporary linguistic theory. Quine’s description of the word ‘semantic’ in Peirce corresponds, which Quine explicitly states, to its use in philology. However, some linguists ascribe a more theoretical role to lingustic semantics. Karl Bühler is an example. In his Sprachtheorie he says that a theory of semantic functions of language is a part of theory of language.2 This account is to be found also among philosophers. It is also rather obvious that Peirce did not limit his semantic only to empirical studies. Linguists also use the word ‘semasiology’ instead of ‘semantics’; Bühler proposed the term ‘sematology’ for a general theory of symbols. (shrink)

Jan-Olav Henriksen reconstructs and analyzes Christianity as a cluster of practices that manifest a distinct historically and contextually shaped mode of being in the world. Henriksen suggests that these practices imply a complicated relationship between the tradition in which they originate, the community that emerges from and is constituted by that tradition, and the individuals who appropriate the tradition that these communities mediate through their practices. Thus, to think of Christianity simply in terms of belief is misleading and represents an (...) underdetermination of its distinct character. Henriksen further argues this relationship needs to be described primarily as practices aimed at orientation and transformation. His analysis points to Christianity's similarity to other religions in regard to the functional or pragmatic dimensions it displays. Examining facets such as prayer, the use of scripture, preaching and doctrine, Henriksen emphasizes that the element that makes a practice distinctively Christian is how it relates to and is informed by the Jesus story. (shrink)

This chapter begins by drawing distinctions between indexical and allophonic variability and between episodic and abstractionist theories of lexical form. As it argues, evidence for episodic theories comes primarily—although not exclusively—from research on indexical variability, whereas research on allophonic variability suggests the operation of more abstract codes. It concludes by arguing for a mixed representational model in which differential effects of abstract and episodic codes are predictable based on the processing time considerations.

Philosophical Theology in Islam explores the later history of the Ashʿarī school of theology through in-depth studies on its thought, sources, scholarly networks and contexts.

Introduced with the hope of reducing refereeing errors and increasing “football justice”, the Video Assistant Referee has attracted much criticism from players and spectators alike. Drawing o...

Event-based prospective memory tasks require the realisation of a delayed intention at the occurrence of a specific target event. The present research investigates how performance in this kind of prospective memory task is influenced by the current affective state. By manipulating participants’ mood during intention realisation we tested two competing models of mood effects on memory (i.e., a capacity consuming account and a processing style account). Furthermore, we manipulated the valence of the target event to investigate mood-congruency effects in prospective (...) memory. No evidence was found for a mood-congruency effect, but the results showed that prospective memory performance increased with a sad mood. This effect is consistent with recent theories on mood-dependent processing-style regulation, postulating that a sad mood produces a more analytic and detailed processing style whereas a happy mood produces a more global and less detailed processing style. (shrink)

In the past the study of Asian philosophical traditions has often been approached by asking how the theories developed within these nonWestern cultures would help us to solve problems in contemporary Western philosophy. The present account, which summarizes results of a research project funded by the John Templeton foundation in 2015, attempts to reverse this way of studying Asian philosophy by investigating which theories, approaches and models from contemporary Western philosophy can be used to support, analyse, refine and advance insights (...) into key questions discussed by Indian Buddhist Madhyamaka. Our discussion concentrates on six key philosophical areas that can contribute in important ways to the analysis and development of Madhyamaka thought: metaphysics, logic, semantics, cognitive science, philosophy of science, and ethics. (shrink)

Medical, scientific and societal progress has been such that, in a universalist humanist perspective such as the WHO’s, it has become an ethical imperative for the primary endpoints in evidence based health care research to be expressed in e.g. Quality Adjusted Life Years (QALYs). The classical endpoints of discrete health‐related functions and duration of survival are increasingly perceived as unacceptably reductionistic. The major problem in ‘felicitometrics’ is the measurement of the ‘quality’ term in QALYs. That the mental, physical and social (...) domains, each containing many dimensions and items, all contribute to QOL is uncontroversial. What is controversial, is the weight of the different dimensions in overall QOL. It has been shown to be very different between different patient populations. In human individuals, assuredly complex systems, the many dimensions and items of QOL observably interact, probably sometimes also in chaotic ways. In these conditions, the weights of isolated items in individuals become for all practical purposes meaningless. Therefore, the much used multi‐item questionnaires at best describe, but do not evaluate QOL, neither in individuals, nor in populations. For example, allergic patients treated with cetirizine scored better than those a placebo on all dimensions of the SF‐36, a standard QOL questionnaire. Here there is no serious doubt that the treatment improved QOL, because it is highly unlikely that any important dimension on which the patient groups would have scored otherwise is missing in the SF‐36. However, whether piracetam treatment of acute stroke, which improved the surrogate endpoints neurological and functional scores, also improved QOL is plausible, but will be proven only when comprehensive QOL measurement will have been done. And suppose in randomised populations of end‐stage metastatic solid cancer patients, one would compare palliative last‐line chemotherapy with only palliative care, and one would, as can be expected, find no significant differences in average survival, and chemotherapy superior for the mental domain, but inferior for the physical comfort domain: we would not know which treatment, on aggregate, would be the better. The problem is that QOL is an individual and emergent construct, the resultant of a great many intractions, and of a different order than its contributing components. Overall QOL can therefore best be captured only as the Gestalt of a global self‐assessment. Just as people in everyday life, while acting under uncertainty, make global assessments all the time, so they can seriously answer the serious question: ‘How have you been?’ A solemn, practical, non peer‐relativistic, non‐cultural, experiential, and well tolerated way to obtain such responses is Anamnestic Comparative Self Assessment (ACSA), in which the subjects' memories of the best and the worst times in their life experience define their individual scale of QOL. ACSA is thus both exquisitely idiosyncratic, and yet can in a universalist humanistic perspective be considered generic. Using both a multi‐item questionnaire and a global assessment allows by one logistic regression, to estimate the weights of the dimensions and items in populations, and thus identify those whose improvement would most contribute to the QOL of the greatest number. A combined approach to measurement of QOL is necessary to maximise the utility of QOL interventions. (shrink)