This chapter focuses on one of the common fallacies in Western philosophy: chronological snobbery (CS). First described by the Christian academic Owen Barfield in the 1920s and later popularized by his friend and colleague C.S. Lewis, the fallacy of CS presupposes that cultural, philosophical, or scientific ideas from later time periods are necessarily superior to those from earlier ages. Grounded on the Enlightenment's concept of “progress”, this informal fallacy stems from the assumption that the ever‐increasing amount of knowledge in society (...) naturally and perpetually replaces all outdated, disproven ideas with updated, better‐justified beliefs, therefore making old ideas incorrect or irrelevant simply because they are old. Essentially the opposite of the appeal to ancient authority, CS relates to guilt by association, hasty generalization, and poisoning the well fallacies whenever it references unrelated false beliefs held by individuals from the originating time period. (shrink)

This chapter focuses on one of the common fallacies in Western philosophy called 'complex question (CQ)'. The fallacy of the CQ appears in two varieties. The implicit form distracts an interlocutor by assuming the truth of an unproven premise and shifting the focus of the argument in an unfounded direction. While the explicit form collapses two distinct questions into a single question such that a single answer would appear to satisfy both inquiries. The possibility that an undetected CQ might lead (...) a speaker to affirm additional, unspoken premises unintentionally makes this a popular tactic in police interrogations and debate cross‐examinations. Avoiding this rhetorical trap is only possible either by rejecting the question as posed and extemporaneously clarifying the situation on one's own terms or by remaining silent. (shrink)

Some moral sentimentalists say that ethical judgments just are our affective responses to the world and do not necessarily refer to or reflect anything beyond those emotional experiences. Moral sentimentalism tries to take seriously the psychological mechanisms that underwrite our making moral judgments. Moral sentimentalists treat feelings, or affective attitudes, as important components of moral theorizing and decision‐making. Fortunately, moral sentimentalists have a better option for measuring the appropriateness of our ethical feelings. Scottish philosopher Adam Smith's 1759 book The Theory (...) of Moral Sentiments remains a landmark defense of moral sentimentalism. In the 1970s, philosopher Cora Diamond talked about “fellow creature responses” as important starting‐points for thinking about our ethical sentiments regarding animals. Star Wars has shown us a similar kind of picture with a galaxy of different ways in which humans and nonhumans can interact. (shrink)

In 1906, Henry Stephens Salt published a short collection of essays that presented several rhetorically powerful, if formally deficient arguments for the vegetarian position. By interpreting Salt as a moral sentimentalist with ties to Aristotelian virtue ethics, I propose that his aesthetic argument deserves contemporary consideration. First, I connect ethics and aesthetics with the Greek concepts of kalon and kalokagathia that depend equally on beauty and morality before presenting Salt’s assertion: slaughterhouses are disgusting, therefore they should not be promoted. I (...) suggest three areas of development since Salt’s death that could be fruitfully plumbed to rebuild this assertion into a contemporary argument: an updated analysis of factory farm conditions, insights from moral psychologists on the adaptive socio-biological benefits of disgust as a source of cognitive information, and hermeneutical considerations about the role of the audience that allow blameworthiness for slaughterhouse atrocities to be laid upon the meat-eater. (shrink)

On Roger Bacon's life and works, by A. G. Little. -- Der Einfluss des Robert Grosseteste auf die wissenschaftliche Richtung des Roger Bacon, von L. Baur. -- La place de Roger Bacon parmi les philosophes du xiie siècle, par F. Picavet. -- Roger Bacon and the Latin vulgate, by F. A. Gasquet. -- Roger Bacon and philology, by S. A. Hirsch. -- The place of Roger Bacon in the history of mathematics, by D. E. Smith. -- Roger Bacon und seine (...) Verdienste um die Optik, von E. Wiedemann. -- Roger Bacon's Lehre von der sinnlichen Spezies und vom Sehvorgange, von S. Vogl. -- Roger Bacon's art des wissenschaftlichen Arbeitens dargestellt nach seineer Schrift De speculis, von Würschmidt. -- Roger Bacon et l'horreur du vide, par P. Duhem. -- Roger Bacon : his relations to alchemy and chemistry, by M. M. P. Muir. -- Roger Bacon and gunpowder, by H. W. L. Hime. -- Roger Bacon and medicine, by E. W, Withington. -- Roger Bacon in English literature, by Sir J. E. Sandys. -- Roger Bacon's works with references to the mss. printed editions, by A, G. Little (p. [375]-425). (shrink)

At the beginning of the fifth century there was a change in the style of clothing worn by Athenian men.1 When Thucydides speaks of it,2 he first describes how the Greeks of ancient times used to carry weapons in everyday life, just as the barbarians of his own day still did. The Athenians were the first to lay weapons aside and to take up a relaxed and more luxurious way of life.

On Roger Bacon's life and works, by A. G. Little.--Der einfluss des Robert Grosseteste auf die wissenschaftliche richtung des Roger Bacon, von Ludwig Baur.--La place de Roger Bacon parmi les philosophes du XIIIe siècle, par François Picavet.--Roger Bacon and the Latin vulgate, by Francis Aidan, cardinal Gasquet.--Roger Bacon and philology, by S. A. Hirsch.--The place of Roger Bacon in the history of mathematics, by David Eugene Smith.--Roger Bacon und seine verdienste um die optik, von Eilhard Wiedemann.--Roger Bacons lehre von der (...) sinnlichen spezies und vom seḣvorgange, von Sebastian Vogl.--Roger Bacons art des wissenschaftlichen arbeitens dargestellt nach seiner schrift De speculis, von J. Würschmidt.--Roger Bacon et l'horreur du vide, par Pierre Duhem.--Roger Bacon, his relations to alchemy and chemistry, by M. M. Pattison Muir.--Roger Bacon and gunpowder, by H. W. L. Hime.--Roger Bacon and medicine, by E. Withington. (shrink)

Florian A.G. Lützen untersucht in dieser Studie den Religionsbegriff ( din) bei Aḥmad Ibn Aǧība (gest. 1224/1809), seine Synthese von Sufitum und Theologie. Den Religionsbegriff beschreibt er insbesondere anhand der im "Gabriel-Hadith" dargestellten Ebenen: islam, iman und i san - Hingabe, Glaube und Vervollkommnung. Dieses Stufengebilde, von vielen Gelehrten in der späten Phase der Islamischen Theologie (etwa 1400-1800) für fundamental erachtet, eignet sich zum einen dazu, die Religion aus der Perspektive der Theologie darzustellen, und zum anderen, um den Weg des (...) Menschen zu Gott zu beschreiben. In seiner Analyse macht der Autor deutlich, wie Ibn Agiba, aufbauend auf seiner Tradition, eine Theologie konzipiert, die das Sufitum ins Zentrum stellt, ohne die anderen Disziplinen der Theologie auszuklammern. (shrink)

Imagining Dewey' features productive (re)interpretations of 21st century experience using the lens of John Dewey's 'Art as Experience', through the doubled task of putting an array of international philosophers, educators, and artists-researchers in transactional dialogue and on equal footing in an academic text. This book is a pragmatic attempt to encourage application of aesthetic learning and living, ekphrasic interpretation, critical art and agonist pluralism.0There are two foci: (a) Deweyan philosophy and educational themes with (b) analysis and examples of how educators, (...) artists, and researchers envision and enact artful meaning making. This structure meets the needs of university and high school audiences, who are accustomed to learning about challenging ideas through multimedia and aesthetic experience.00Contributors are: James M. Albrecht, Adam I. Attwood, John Baldacchino, Carolyn L. Berenato, M. Cristina Di Gregori, Holly Fairbank, Jim Garrison, Amanda Gulla, Bethany Henning, Jessica Heybach, David L. Hildebrand, Ellyn Lyle, Livio Mattarollo, Christy McConnell Moroye, Maria-Isabel Moreno-Montoro, Maria Martinez Morales, Stephen M. Noonan, Louise G. Phillips, Scott L. Pratt, Joaquin Roldan, Leopoldo Rueda, Tadd Ruetenik, Leisa Sasso, Bruce Uhrmacher, David Vessey, Ricardo Marin Viadel, Sean Wiebe, Li Xu and Martha Patricia Espiritu Zavalza. (shrink)

Question and quotation marks tend to proliferate in articles which ask whether Homer can provide any historical information about early Greek society. In this article ‘Homeric’ society will refer to the society which is portrayed in the Iliad and the Odyssey. ‘The World of Odysseus’ will refer to the recension of ‘Homeric’ society which appears in M. I. Finley's book of that name. Finley claims that ‘The World of Odysseus’ is a faithful account of ‘Homeric’ society and that the latter (...) is a literary portrait of a real society that existed in Greece some time during the dark ages. As a result of Finley's influential book, ‘The World of Odysseus’, or something very like it, has found its way into most of the history books generally available in the classroom. In this article I wish to reconsider ‘Homeric’ society and to question the propriety of identifying it with either ‘The World of Odysseus’ or any real society. (shrink)

Constituye la primera publicación del Seminario Internacional de Jóvenes Investigadores, foro creado en el Instituto de Filosofía, perteneciente al Consejo Superior de Investigaciones Científicas.