It is shown that in ZF set theory the axiom of choice holds iff every non empty topological space has a maximal closed filter.

We study properties of certain subclasses of the Dedekind finite sets in set theory without the axiom of choice with respect to the comparability of their elements and to the boundedness of such classes, and we answer related open problems from Herrlich’s “The Finite and the Infinite.” The main results are as follows: 1. It is relatively consistent with ZF that the class of all finite sets is not the only finiteness class such that any two of its elements (...) are comparable. 2. The principle “Small Violations of Choice” —introduced by A. Blass—implies that the class of all Dedekind finite sets is bounded above. 3. “The class of all Dedekind finite sets is bounded above” is true in every permutation model of ZFA in which the class of atoms is a set, and in every symmetric model of ZF. 4. There exists a model of ZFA set theory in which the class of all atoms is a proper class and in which the class of all infinite Dedekind finite sets is not bounded above. 5. There exists a model of ZF in which the class of all infinite Dedekind finite sets is not bounded above. (shrink)

We investigate in ZF conditions that are necessary and sufficient for countable products ∏m∈ℕXm of finite Hausdorff spaces Xm resp. Hausdorff spaces Xm with at most n points to be compact resp. Baire. Typica results: Countable products of finite Hausdorff spaces are compact if and only if countable products of non-empty finite sets are non-empty. Countable products of discrete spaces with at most n + 1 points are compact if and only if countable products of non-empty sets with at most (...) n points are non-empty. (shrink)

In the setting of ZF, i.e., Zermelo–Fraenkel set theory without the Axiom of Choice , we study partitions of Russell-sets into sets each with exactly n elements , for some integer n. We show that if n is odd, then a Russell-set X has an n -ary partition if and only if |X | is divisible by n. Furthermore, we establish that it is relative consistent with ZF that there exists a Russell-set X such that |X | is not divisible (...) by any finite cardinal n > 1. (shrink)

It is shown that in ZF Martin's $ \aleph_{0}^{}$-axiom together with the axiom of countable choice for finite sets imply that arbitrary powers 2X of a 2-point discrete space are Baire; and that the latter property implies the following: the axiom of countable choice for finite sets, power sets of infinite sets are Dedekind-infinite, there are no amorphous sets, and weak forms of the Kinna-Wagner principle.

It is shown that in ZF Martin's -axiom together with the axiom of countable choice for finite sets imply that arbitrary powers 2X of a 2-point discrete space are Baire; and that the latter property implies the following: (a) the axiom of countable choice for finite sets, (b) power sets of infinite sets are Dedekind-infinite, (c) there are no amorphous sets, and (d) weak forms of the Kinna-Wagner principle.

This book challenges the standard view that modern hermeneutics begins with Friedrich Ast and Friedrich Schleiermacher, arguing instead that it is the dialectic of reflective and teleological reason in Kant’s Critique of Judgment that provides the actual proto-hermeneutic foundation. It is revolutionary in doing so by replacing interpretive truth claims by the more appropriate claim of rendering opaque contexts intelligible. Taking Gadamer’s comprehensive analysis of hermeneutics in Truth and Method (1960) as its point of departure, the book turns to Kant’s (...) Critiques, reviewing his major concepts as a coherent system in relation to his sensus communis. At the heart of the book is the interaction between reflective, bottom-up search and teleological, top-down interpretative projection as provided in Part II of the third Critique. This text contends that Kant’s broad definition of nature invites the liberation of the reflective-teleological judgment from its biological exemplifications and so permits us to establish its generalised status as a path-breaking, methodological tool. Kant’s dialectic of reflective search and meaning bestowing, stipulated teleology is asserted to anticipate a series of motifs commonly associated with hermeneutics. Figures covered include Dilthey, Husserl, Ingarden, Heidegger, Gadamer, Apel, Habermas, Ricoeur, Derrida, Foucault, Lyotard, Deleuze, Vattimo, Nancy and Caputo. Their collective contributions to interpretation allow for a review of the evolution of hermeneutics from the perspective of the Kantian critique of the limitations of human cognition. The book is written for the informed, general reader, but will likewise appeal to advanced undergraduate and graduate students as well as researchers in the humanities and social sciences. (shrink)

Contemporary philosophers of mind tend to assume that the world of nature can be reduced to basic physics. Yet there are features of the mind consciousness, intentionality, normativity that do not seem to be reducible to physics or neuroscience. This explanatory gap between mind and brain has thus been a major cause of concern in recent philosophy of mind. Reductionists hold that, despite all appearances, the mind can be reduced to the brain. Eliminativists hold that it cannot, and that this (...) implies that there is something illegitimate about the mentalistic vocabulary. Dualists hold that the mental is irreducible, and that this implies either a substance or a property dualism. Mysterian non-reductive physicalists hold that the mind is uniquely irreducible, perhaps due to some limitation of our self-understanding. In this book, Steven Horst argues that this whole conversation is based on assumptions left over from an outdated philosophy of science. While reductionism was part of the philosophical orthodoxy fifty years ago, it has been decisively rejected by philosophers of science over the past thirty years, and for good reason. True reductions are in fact exceedingly rare in the sciences, and the conviction that they were there to be found was an artifact of armchair assumptions of 17th century Rationalists and 20th century Logical Empiricists. The explanatory gaps between mind and brain are far from unique. In fact, in the sciences it is gaps all the way down.And if reductions are rare in even the physical sciences, there is little reason to expect them in the case of psychology. Horst argues that this calls for a complete re-thinking of the contemporary problematic in philosophy of mind. Reductionism, dualism, eliminativism and non-reductive materialism are each severely compromised by post-reductionist philosophy of science, and philosophy of mind is in need of a new paradigm. Horst suggests that such a paradigm might be found in Cognitive Pluralism: the view that human cognitive architecture constrains us to understand the world through a plurality of partial, idealized, and pragmatically-constrained models, each employing a particular representational system optimized for its own problem domain. Such an architecture can explain the disunities of knowledge, and is plausible on evolutionary grounds. (shrink)

Die philosophische Promotion Horst-Eberhard Richters stellt eine wichtige Auseinandersetzung mit der Phänomenologie des Schmerzes dar. Geprägt von seinem subjektiven Schmerzerleben und seinen Leiderfahrungen als Soldat im Zweiten Weltkrieg in Russland formuliert Richter bereits 1948 – im Alter von 25 Jahren – die Grundgedanken seines wirkmächtigen philosophischen Hauptwerks Der Gotteskomplex (1979). In seinem »Antrag auf Zulassung zur Promotion« im Fach Philosophie schrieb Richter, die »philosophische Arbeit« stelle für ihn »eine zentrale Lebensfrage« dar. Obwohl er seine »Zukunft als Mediziner« sehe, betrachte (...) er die Philosophie »als Basis für die weitere Entfaltung meiner philosophischen Tätigkeit«. Ihm schwebte eine Verbindung von Medizin und Philosophie vor, die er in der Psychosomatischen Medizin, der Psychoanalyse und auch in seinen sozialphilosophischen Schriften verwirklichte. (shrink)

Este texto es la ponencia del autor en la Conferencia sobre la humanización de la economía mundial, y debate el tema de la globalización. Afirma que ella es producto del deseo de mejorar nuestra existencia, y de decisiones a favor de una mayor apertura. Dentro de esto reconoce que la disparidad entre los países más ricos y los más pobres es mayor que nunca y que la pobreza es el desafío más apremiante en la esfera moral. Desarrolla luego más en (...) profundidad la visión y acciones del FMI en el proceso y proclama que éste y la Iglesia Católica son instituciones globales con acervos particulares e influencias valiosas, y siempre que sea posible, deben colaborar para lograr una globalización más integral y para luchar contra la pobreza mundial. (shrink)

Shepard's internalization concept is defended against Hecht's criticisms. By ignoring both Shepard's evolutionary perspective and the fact that internalization does not preclude modularization, Hecht advances inconclusive evidence. Developmental research supports Shepard's conclusion that kinematic geometry may be more deeply internalized than physical dynamics. This research also suggests that the internalization concept should be broadened to include representations acquired during ontogeny. [Hecht; Shepard].

Horst Ruthrof revisits Husserl's phenomenology of language and highlights his late writings as essential to understanding the full range of his ideas. Focusing on the idea of language as imaginable as well as the role of a speech community in constituting it, Ruthrof provides a powerful re-assessment of his methodological phenomenology. From the Logical Investigations to untranslated portions of his Nachlass, Ruthrof charts all the developments and amendments in his theorizations. Instead of emphasising the definition and meaning of words, (...) Husserl's later writings point to the variation produced by a community of speakers in the act of communicating. Essential to this linguistic meaning is the intersubjective character that Ruthrof argues is so emblematic of Husserl's position. Using his concepts of intimation, introjection, reciprocity, and voice further outlines a theory that is intersubjective and communal. Bringing his study up to the present day, Ruthrof discusses metal time travel, the evolution of language, and protosyntax in the context of Husserl's late writings, progressing a comprehensive new phenomenological ontology of language with wide-ranging implications for philosophy, linguistics, and cultural studies. (shrink)

Seit dem byzantinischen Bilderstreit und dem Bildersturm der Reformation ist nicht mehr in solcher Intensität über Bilder nachgedacht worden wie in den letzten Jahrzehnten. Neben der Archäologie und der Kunstgeschichte haben sich zahlreiche weitere Fächer an Fragestellungen rund um das Bild geradezu festgebissen. Angesichts dessen geht einer der bedeutendsten Kunsthistoriker der Gegenwart der Frage nach, warum Begriff und Geltung sowie Macht und Ohnmacht von Bildern so hartnäckig verfolgte Themen unserer Tage geworden sind.

This paper reviews the most common approaches that have been adopted to analyze and describe loss aversion under prospect theory. Subsequently, it is argued that loss aversion is a property of observable choice behavior and two new definitions of loss averse behavior are advocated. Under prospect theory, the new properties hold if the commonly used utility based measures of loss aversion are corrected by a probability based measure of loss aversion and their product exceeds 1. It is shown that prominent (...) parametric families of weighting functions, while successful in accommodating empirical findings on probabilistic risk attitudes, may not fit well with the theoretical implications of the new loss averse behavior conditions. (shrink)

In this carefully argued critique, Steven Horst pronounces the theory deficient.

Many virtue epistemologists conceive of epistemic competence on the model of skill —such as archery, playing baseball, or chess. In this paper, I argue that this is a mistake: epistemic competences and skills are crucially and relevantly different kinds of capacities. This, I suggest, undermines the popular attempt to understand epistemic normativity as a mere special case of the sort of normativity familiar from skilful action. In fact, as I argue further, epistemic competences resemble virtues rather than skills—a claim that (...) is based on an important, but often overlooked, difference between virtue and skill. The upshot is that virtue epistemology should indeed be based on virtue, not on skill. (shrink)

This book introduces an account of cognitive architecture, Cognitive Pluralism, on which the basic units of understanding are models of particular content domains. Having many mental models is a good adaptive strategy for cognition, but models can be incompatible with one another, leading to paradoxes and inconsistencies of belief, and it may not be possible to integrate the understanding supplied by multiple models into a comprehensive and self-consistent "super model". The book applies the theory to explaining intuitive reasoning and cognitive (...) illusions and explores implications for epistemology, semantics, and disunity of science. (shrink)

This book opposes the position that meanings can be explained by way of intralinguistic relations, as in structural linguistics and its successors, and rejects definitional descriptions of meaning as well as naturalistic accounts. The idea that we are able to live by strings of mere signifiers is shown to rest on a misconception. Ruthrof also attempts an explanation of why arguments grounded in a post-Saussurean view of language, as for instance certain feminist theories, find it so difficult to show how (...) precisely the body can be reclaimed as an integral part of linguistic signs. In reinstating the body in language, Ruthrof draws on Peirce, Husserl, Heidegger, Wittgenstein and Derrida, cognitive linguistics and rhetoric, as well as on the writings of Helen Keller. (shrink)

Epistemic constitutivism (EC) holds that the nature of believing is such that it gives rise to a standard of correctness and that other epistemic normative notions (e.g., reasons for belief) can be explained in terms of this standard. If defensible, this view promises an attractive and unifying account of epistemic normativity. However, EC faces a forceful objection: that constitutive standards of correctness are never enough for generating normative reasons. This paper aims to defend EC in the face of this objection. (...) I do so in two steps. First, I dispute a crucial assumption underlying the case against EC: that constitutive standards of correctness in general are ‘reason-giving’ only if and because there is also a prior reason to comply with them. Second, I outline a strategy of how EC can meet the challenge of explaining what’s special about the activity of believing such that, unlike other standard-governed activities, it is capable of generating normative reasons. (shrink)

Horst Bredekamp’s subject is the astute deployment and perennial resonance of the startling image of the body politic that dominates the frontispiece to Leviathan: a treatise on the psychology of the individual and the dynamic of the multitude, published in 1651 by the English philosopher Thomas Hobbes. Affirming the centrality of such a figural device for this pioneering theorist of the state, Bredekamp goes on to address the art-historical dimension of the mesmerising etched title-page. In his central chapters he (...) explores the extraordinary range of sources – from socio-cultural tradition to scientific advances – on which the author and his artist-collaborator may have drawn. In conclusion, he reveals Hobbes to be no less passionate than shrewd in his belief that the constraints and amenities of a tolerable life in common attest to the potency of the visual. As appendices, two essays and catalogues explore the portraits made of Hobbes as well as illustrations that appeared in his other works, thus systematically completing the exploration of the images connected with this exceptional philosopher. (shrink)

Someone acts in a morally worthy way when they deserve credit for doing the morally right thing. But when and why do agents deserve credit for the success involved in doing the right thing? It is tempting to seek an answer to that question by drawing an analogy with creditworthy success in other domains of human agency, especially in sports, arts, and crafts. Accordingly, some authors have recently argued that, just like creditworthy success in, say, chess, playing the piano, or (...) archery, creditworthy moral success is a matter of getting things right by way of manifesting a relevant skill. My main aim in this paper is to bring out an important structural difference between moral creditworthiness and creditworthiness in sports, arts, and craft, undermining attempts to use examples of the latter as a model for understanding the former. As an alternative, I propose an account of morally creditworthy action, according to which such action is a matter of manifesting virtue, not skill—a claim that's based on an important, but underappreciated, difference between the sorts of excellences constituting virtues and skills. The paper thus contributes to a more nuanced picture of normative achievements across different domains of human agency, highlighting largely overlooked structural dissimilarities among them. (shrink)

During the past three decades the Utrecht scholar Jaap Mansfeld has built up a formidable reputation in the field of the history of ancient philosophy. This state-of-the-art collection of articles is presented to him by colleagues and friends on his sixtieth birthday.