This Is A New Release Of The Original 1905 Edition.

Information can be public among a group. Whether or not information is public matters, for example, for accounts of interdependent rational choice, of communication, and of joint intention. A standard analysis of public information identifies it with (some variant of) common belief. The latter notion is stipulatively defined as an infinite conjunction: for p to be commonly believed is for it to believed by all members of a group, for all members to believe that all members believe it, and so (...) forth. This analysis is often presupposed without much argument in philosophy. Theoretical entrenchment or intuitions about cases might give some traction on the question, but give little insight about why the identification holds, if it does. The strategy of this paper is to characterize a practical-normative role for information being public, and show that the only things that play that role are (variants of) common belief as stipulatively characterized. In more detail: a functional role for “taking a proposition for granted” in non-isolated decision making is characterized. I then present some minimal conditions under which such an attitude is correctly held. The key assumption links this attitude to beliefs about what is public. From minimal a priori principles, we can argue that a proposition being public among a group entails common commitment to believe among that group. Later sections explore partial converses to this result, the factivity of publicity and publicity from the perspective of outsiders to the group, and objections to the aprioricity of the result deriving from a posteriori existential presuppositions. (shrink)

In La filosofia dell’arte, Giovanni Gentile assigned a prominent new role to the sentiments. This change struck some critics as a major departure from the earlier, classic accounts of actual idealism, in which Gentile argued that thought and language comprise the entirety of reality. Sentiments do not fit cleanly into a theory so narrowly concerned with thought and thinking. Their introduction, runs the objection, only compounds certain existing ambiguities in Gentile’s conception of the relation between mind and world. This article (...) describes and criticizes Gentile’s attempts to integrate feeling into actual idealism. It is argued that the appearance of feeling in his mature theory does not undermine but instead clarifies his views on the relation between thought and the act of thinking. Yet it also shows the strain under which idealist language was being put by the late 1920s. Gentile’s attempts to lay out a comprehensive and phenomenologically accurate account of how thinkers actually experience... (shrink)

In this article I examine the metaphysical foundations of Guido de Ruggiero’s liberalism and ask what these can tell us about his changing view of Giovanni Gentile's actualism, which was such an influence on de Ruggiero before the First World War. I argue that de Ruggiero’s ‘actualism’ was never the same as Gentile’s, but was drawn from the same intellectual sources; that the actualist conception of free and self-conscious agency runs through both versions of the doctrine, though interpreted in different (...) ways; and finally that the contrasts between de Ruggiero’s and Gentile’s political allegiances result from something other than their differing interpretations of actualism, which serves, in the end, not so much as a theory as a set of basic principles, images and ideals that each philosopher tried to modify and match to the political circumstances in which he found himself. (shrink)

Originally published in 1934, this book contains the Cromer Greek Prize-winning essay for that year on the subject of the still little-understood Greek religion Orphism. Watmough examines Orpheus and Orphism through a distinctly Protestant lens, arguing that both were religions 'of reform' sharing similar views on asceticism and the wages of sin in the afterlife. This book will be of value to anyone with an interest in Greek mysticism and ancient religion.

This paper examines two puzzles of indeterminacy. The first puzzle concerns the hypothesis that there is a unified phenomenon of indeterminacy. How are we to reconcile this with the apparent diversity of reactions that indeterminacy prompts? The second puzzle focuses narrowly on borderline cases of vague predicates. How are we to account for the lack of theoretical consensus about what the proper reaction to borderline cases is? I suggest (building on work by Maudlin) that the characteristic feature of indeterminacy is (...) alethic normative silence, and use this to explain both plurality and lack of consensus. (shrink)

In this article, Lucas maintains the falseness of Mechanism - the attempt to explain minds as machines - by means of Incompleteness Theorem of Gödel. Gödel’s theorem shows that in any system consistent and adequate for simple arithmetic there are formulae which cannot be proved in the system but that human minds can recognize as true; Lucas points out in his turn that Gödel’s theorem applies to machines because a machine is the concrete instantiation of a formal system: therefore, for (...) every machine consistent and able of doing simple arithmetic, there is a formula that it can’t produce as true but that we can see to be true, and so human minds and machines have to be different. Lucas considers as well in this article some possible objections to his argument: for any Gödelian formula we could, for instance, construct a machine able to produce it or we could put the Gödelian formulae that we had proved as axioms of a further machine. However - as Lucas underlines - for every of such machines we could again formulate another Gödelian formula, the Gödelian formula of these machines, that they are not able to proof but that we can recognize as true. More general arguments, such as the possibility to escape Gödelian argument by suggesting that Gödel’s theorem applies to consistent systems while we could be inconsistent ones, are moreover refuted by Lucas by maintaining that our inconsistency corresponds to occasional malfunctioning of a machine and not to his normal inconsistency; indeed, a inconsistent machine is characterized by producing any statement, on the contrary human being are selective and not disposed to assert anything. (shrink)

In the literature on supervaluationism, a central source of concern has been the acceptability, or otherwise, of its alleged logical revisionism. I attack the presupposition of this debate: arguing that when properly construed, there is no sense in which supervaluational consequence is revisionary. I provide new considerations supporting the claim that the supervaluational consequence should be characterized in a ‘global’ way. But pace Williamson (1994) and Keefe (2000), I argue that supervaluationism does not give rise to counterexamples to familiar inference-patterns (...) such as reductio and conditional proof. (shrink)

A change in sense of self is an outcome commonly associated with Buddhist meditation. However, the sense of self is construed in multiple ways, and which changes in self-related processing are expected, intended, or possible through meditation is not well understood. In a qualitative study of meditation-related challenges, six discrete changes in sense of self were reported by Buddhist meditators: change in narrative self, loss of sense of ownership, loss of sense of agency, change in sense of embodiment, change in (...) self-other or self-world boundaries, and loss of sense of basic self. Changes in sense of self could be transient or enduring, positive or distressing, enhancing or impairing. These changes were also given varied appraisals, ranging from insights associated with Buddhist doctrines to psychopathologies such as depersonalization. In this study of practitioners reporting meditation-related challenges, more global changes in sense of self were associated with higher levels of impairment. These results have implications for both Buddhist meditation as well as mindfulness-based interventions. (shrink)

This article investigates the claim that some truths are fundamentally or really true — and that other truths are not. Such a distinction can help us reconcile radically minimal metaphysical views with the verities of common sense. I develop an understanding of the distinction whereby Fundamentality is not itself a metaphysical distinction, but rather a device that must be presupposed to express metaphysical distinctions. Drawing on recent work by Rayo on anti-Quinean theories of ontological commitments, I formulate a rigourous theory (...) of the notion. In the final sections, I show how this package dovetails with ' interpretationist' theories of meaning to give sober content to thought that some things — perhaps sets, or gerrymandered mereological sums — can be 'postulated into existence'. (shrink)

That space and time should be integrated into a single entity, spacetime, is the great insight of Einstein's special theory of relativity, and leads us to regard spacetime as a fundamental context in which to make sense of the world around us. But it is not the only one. Causality is equally important and at least as far as the special theory goes, it cannot be subsumed under a fundamentally geometrical form of explanation. In fact, the agent of propagation of (...) causal influence is electromagnetic radiation. In this examination, the authors find support for a rationalist approach to physics, never neglecting experimentation, but rejecting a simple empiricist or positivist view of science. (shrink)

The application of Gödel’s theorem to the problem of minds and machines is difficult. Paul Benacerraf makes the entirely valid ‘Duhemian’ point that the argument is not, and cannot be, a purely mathematical one, but needs some philosophical premisses to be able to yield any philosophical conclusions. Moreover, the philosophical premisses are of very different kinds. Some are concerned with what is essential to being a machine—these are typically intricate, but definite, easily formalised by the mathematician, but unintelligible to the (...) layman: others attempt to capture what is essential to being a mind, a person or a self—these are typically intuitive, but vague; resistant to exact definition by the logician, but, none the less, widely used and well understood. Gödel’s theorem itself, like many other truths, can be taken either way: it can be taken as a formal proof sequence yielding certain syntactical results about a certain class of formal systems, but it can also be taken as giving us a certain type or style of argument, which we can understand, and, once having got the hang of it, adapt and apply in innumerable different circumstances. In my dispute with the mechanist, I take Gödel’s argument both ways: I first take it as an argument which the mechanist, even according to his own mechanist principles, must accept as scoring some point against his favourite machine; and then I hope that the mechanist, as a man, will see that he can do better and that this sort of argument will always apply against any form of mechanism he espouses. (shrink)

Jeremy Bentham, the founder of utilitarianism, made a powerful impact on several major areas of thought and policy: ethics, jurisprudence, political and constitutional theory, and social and administrative reform. Yet from the start his ideas have been subject to misunderstanding and caricature. John Dinwiddy's Bentham is regarded as the best introduction to this important jurist and reformer. Dinwiddy examines the various components of Bentham's philosophy and shows how each was shaped by the radical rethinking entailed by the utilitarian approach. He (...) also discusses interpretations of Benthamism and its contemporary significance and the controversial question of Bentham's influence on reform. Bentham is reproduced here in full together with three classic essays that deal with key issues in understanding Bentham: his conversion to political radicalism, the relations between private and public ethics, and his theory of adjudication. A new introduction and select bibliography by William Twining set the context and survey the developments in Bentham studies since the book's original publication in 1989. (shrink)

The application of Gödel’s theorem to the problem of minds and machines is difficult. Paul Benacerraf makes the entirely valid ‘Duhemian’ point that the argument is not, and cannot be, a purely mathematical one, but needs some philosophical premisses to be able to yield any philosophical conclusions. Moreover, the philosophical premisses are of very different kinds. Some are concerned with what is essential to being a machine—these are typically intricate, but definite, easily formalised by the mathematician, but unintelligible to the (...) layman: others attempt to capture what is essential to being a mind, a person or a self—these are typically intuitive, but vague; resistant to exact definition by the logician, but, none the less, widely used and well understood. Gödel’s theorem itself, like many other truths, can be taken either way: it can be taken as a formal proof sequence yielding certain syntactical results about a certain class of formal systems, but it can also be taken as giving us a certain type or style of argument, which we can understand, and, once having got the hang of it, adapt and apply in innumerable different circumstances. In my dispute with the mechanist, I take Gödel’s argument both ways: I first take it as an argument which the mechanist, even according to his own mechanist principles, must accept as scoring some point against his favourite machine; and then I hope that the mechanist, as a man, will see that he can do better and that this sort of argument will always apply against any form of mechanism he espouses. (shrink)

This paper addresses the definition and the operational use of intuitions in philosophical methods in the form of a research study encompassing several regions of the globe, involving 282 philosophers from a wide array of academic backgrounds and areas of specialisation. The authors tested whether philosophers agree on the conceptual definition and the operational use of intuitions, and investigated whether specific demographic variables and philosophical specialisation influence how philosophers define and use intuitions. The results obtained point to a number of (...) significant findings, including that philosophers distinguish between intuitions used to formulate (discovery) and to test (justification) philosophical theory. The survey results suggest that strategies implemented to characterise philosophical intuition are not well motivated since, even though philosophers do not agree on a single account of intuition, they fail to capture a preferred usage of intuitions as aspects of discovery. The quantitative summary of survey findings informs the debate on this topic, and advances more defined routes for subsequent approaches to the study of intuitions. (shrink)