In CQ n.s 32 , 237, Howard Jacobson comments on Lucretius' expression fingere somnia, for which he can find only two parallels, both later than Lucretius. He suggests that the phrase can best be understood as a reference to the actual practice of dream control, or oneiropompeia, for which he provides several useful references. A fragment of Luciiius, however, provides not only a parallel, but perhaps even a model, for Lucretius' phrase, and for his criticism in 1.102–35 of the lies (...) or fictions of both religious figures and poets. (shrink)

In CQ 34 , 167–74, Janet Fairweather makes the interesting suggestion that the elegiacs by Gallus on the Qasr Ibrim papyrus should be understood as ‘a fragment of an amoebaean song-contest’. This hypothesis, as she notes, might explain why the papyrus' quatrains are set apart by spaces and by an odd type of symbol, and treat ‘separate, indeed discrepant, topics’, yet show ‘unmistakable verbal and thematic connections’. Fairweather's discussion is thorough, but overlooks one small piece of evidence for Gallan amoebaean (...) verse. (shrink)

IntroductionHead and neck cancer diagnosis and treatment can be a significant life trauma. Some HNC survivors experience post-traumatic growth, which has been linked with better health-related quality-of-life. Empirical research on PTG, and theoretical models, point to the importance of being able to purposely make sense of the traumatic experience. Intrusive rumination, by contrast, is linked to poorer outcomes. This study explored HNC survivors’ experiences of rumination.MethodsTwenty HNC survivors between 9 months and 5 years post-diagnosis were recruited. They had a range (...) of HNC sub-types and cancer treatments. Participants underwent a semi-structured interview about their cancer diagnosis and treatment. Reflexive thematic analysis identified themes and sub-themes around rumination.ResultsFour themes with linked subthemes on the content and process of rumination were identified. Theme 1 was rumination and worry related to diagnosis. Here, survivors discussed how the HNC diagnosis and plans for treatment had dominated their initial thoughts. Theme 2 was processing the trauma of HNC. This theme reflected rumination on the traumatic experience of diagnosis and treatment and how the participant was reacting to it. Theme 3 was considering the impact. This theme encompassed retrospective thinking and comparisons between the participant now versus the early days after diagnosis. Theme 4 was continued rumination. This theme included ongoing intrusive and distressing rumination about the trauma and impact of cancer. Those who expressed ongoing rumination revisited fears or returned to negative experiences.ConclusionThis study uniquely describes the nature and content of rumination following HNC. Early intrusive rumination is common and may reflect perceptions of cancer as an existential threat. Over time, rumination can become more reflective and move towards deliberate meaning-making. Some HNC survivors may benefit from interventions to reduce barriers to this transition. The content of distressing and difficult to control rumination helps to identify those who may benefit from more directed psychological support. (shrink)

This book is an extended and provocative exercise in describing pragmatism’s past and in attempting to chart a course for its future. This description is not merely a history of philosophy or paean to American thought. It is rather a re-description that draws attention to a neglected and potentially fruitful theme in pragmatism, one that Koopman has termed “transitionalism” for its focus on historicity and temporality. One of the enduring features of pragmatism is its commitment to the revisability of truth (...) claims and even to revising its own methods and aims. If pragmatism encourages philosophers to revise old ways of thinking, then pragmatists are people who expect important ideas and institutions to develop .. (shrink)

Chauncey Wright (1830–1874) was one of the first American philosophers to explore the implications of Charles Darwin's work in evolutionary biology. Wright became a strong supporter of the idea of natural selection and a strong critic of the anti-selectionist and teleological arguments of St. George Jackson Mivart and Herbert Spencer, and he laid the groundwork for the field that is today called evolutionary epistemology. As the mentor of the original Cambridge "Metaphysical Club" (William James, Charles Sanders Peirce, and Oliver (...) Wendell Holmes, Jr.), Wright was also instrumental in the development of the American school of Pragmatism. Although his analytical brilliance was widely acknowledged, he never became professionally successful, and he died in 1874 in his 45th year. (shrink)

James Valentine's "On the Origin of Phyla" is divided into three main sections: "Evidence of the Origins of Metazoan Phyla," "The Metazoan Phyla," and "The Evolution of the Phyla." The second section is the zoological core of the book, a more or less conventional treatment of major animal taxa, arranged in chain-of-being fashion from sponges to cnidarians to "worms" of many kinds, and so onward to arthropods, echinoderms, chordates, and all others in between. Philosophically inclined readers will be most (...) interested in the first and third sections of the volume, which treat phylogenetic principles and macroevolution respectively. These sections are rich in detail, but Valentine adopts something of a rear-guard position on many issues, arguing in favor of a number of concepts that most systematists have now abandoned. The publisher's advertisement describes "On the Origin of Phyla" as "one of the classic scientific texts of the twentieth century," and for us in the 21st century, that may be the best way to regard it. It will be of greatest value to zoologists who want a good compendium of current comparative data, and to historians and philosophers of science who have an interest in the complex development of phylogenetic "tree-thinking" in systematic biology. (shrink)

The growth of information acquisition, storage and retrieval capacity has led to the development of the practice of lifelogging, the undiscriminating collection of information concerning one’s life and behaviour. There are potential problems in this practice, but equally it could be empowering for the individual, and provide a new locus for the construction of an online identity. In this paper we look at the technological possibilities and constraints for lifelogging tools, and set out some of the most important privacy, identity (...) and empowerment-related issues. We argue that some of the privacy concerns are overblown, and that much research and commentary on lifelogging has made the unrealistic assumption that the information gathered is for private use, whereas, in a more socially-networked online world, much of it will have public functions and will be voluntarily released into the public domain. (shrink)

The joy of intimacy--with yourself, with others, and with the whole universe. The long-awaited first book from a prominent modern American Zen teacher. For Roshi Pat Enkyo O'Hara, intimacy is what Zen practice is all about: the realization of the essential lack of distinction between self and other that inevitably leads to wisdom and compassionate action. She approaches the practice of intimacy beginning at its most basic level--the intimacy with ourselves that is the essential first step. She then shows (...) how to bring intimacy into our relationships with others, starting with those dearest to us and moving on to those who don't seem dear at all. She then shows how to grow in intimacy so that we include everyone around us, all of society, the whole world and all the beings it contains. Each chapter is accompanied by practices she uses with her students at the Village Zendo for manifesting intimacy in our lives. (shrink)

In recent work MacPherson argues that the standard method of modeling belief logically, as a necessity operator in a modal logic, is doomed to fail. The problem with normal modal logics as logics of belief is that they treat believers as "ideal" in unrealistic ways (i.e., as omnidoxastic); however, similar problems re-emerge for candidate non-normal logics. The authors argue that logics used to model belief in artificial intelligence (AI) are also flawed in this way. But for AI systems, omnidoxasticity is (...) impossible because of their finite nature, and this fact can be exploited to produce operational models of fallible belief. The relevance of this point to various philosophical views about belief is discussed. (shrink)

This ground-breaking and timely book explores how big data, artificial intelligence and algorithms are creating new types of agency, and the impact that this is having on our lives and the rule of law. Addressing the issues in a thoughtful, cross-disciplinary manner, the authors examine the ways in which data-driven agency is transforming democratic practices and the meaning of individual choice. Leading scholars in law, philosophy, computer science and politics analyse the latest innovations in data science and machine learning, assessing (...) the actual and potential implications of these technologies. They investigate how this affects our understanding of such concepts as agency, epistemology, justice, transparency and democracy, and advocate a precautionary approach that takes the effects of data-driven agency seriously without taking it for granted. Scholars and students of law, ethics and philosophy, in particular legal, political and democratic theory, will find this book a compelling and invaluable read, as will computer scientists interested in the implications of their own work. It will also prove insightful for academics and activists working on privacy, fairness and anti-discrimination. Contributors include: J.E. Cohen, G. de Vries, S. Delacroix, P. Dumouchel, C. Ess, M. Garnett, E.H. Gerding, R. Gomer, C. Graber, M. Hildebrandt, C. Maple, K. O'Hara, P. Ohm, m.c. schraefel, D. Stevens, N. van Dijk, M. Veale. (shrink)

Now, for the first time, a philosopher undertakes a systematic investigation of the moral and aesthetic issues to which cultural appropriation gives rise. Cultural appropriation is a pervasive feature of the contemporary world Young offers the first systematic philosophical investigation of the moral and aesthetic issues to which cultural appropriation gives rise Tackles head on the thorny issues arising from the clash and integration of cultures and their artifacts Questions considered include: “Can cultural appropriation result in the production of aesthetically (...) successful works of art?” and “Is cultural appropriation in the arts morally objectionable?” Part of the highly regarded New Directions in Aesthetics series. (shrink)

The problems and the keys to their solutions -- Ontology of artworks -- Copyright and its limits -- Token appropriation -- Pattern appropriation -- Appropriation of artistic elements.

This chapter compares the social behaviour of human hunter-gatherers with that of the better-studied chimpanzee species, Pan troglodytes, in an attempt to pinpoint the unique features of human social evolution. Although hunter-gatherers and chimpanzees living in central Africa have similar body weights, humans live at much lower population densities due to their greater dependence on predation. Human foraging parties have longer duration than those of chimpanzees, lasting hours rather than minutes, and a higher level of mutual dependence, through the division (...) of labour between men and women ; which is in turn related to pair-bonding, and meat sharing to reduce the risk of individual hunters' failure on any particular day. The band appears to be a uniquely human social unit that resolves the tension between greater dispersion and greater interdependence. (shrink)

Moral certainty refers to those aspects of morality- moral acting, feeling, and thinking-that are beyond doubt, explanation, and justification. The essays in this book explore the concept of moral certainty and its application and usefulness in contemporary moral debates. The notion of moral certainty, which is inspired by the philosophy of Ludwig Wittgenstein, is emerging as a key reference point in contemporary moral philosophy. An investigation of the implications of moral certainty is called for, given that so many discussions in (...) moral philosophy concern the possibility of justifying our moral beliefs. The concept of moral certainty also feeds directly into the emerging field of hinge epistemolo,gy. The chapters in this volume tackle the following issues: meta-questions around whether and how we can make sense of the concept of moral certainty; the role of moral certainty in contemporary debates on gender, racism, bias and historically unjust practices; ways in which radical change in society engendered by new technologies might affect moral certainties; the role of the notion of moral certainty in the debates on free will and moral responsibility. Philosophical Perspectives on Moral Certainty will appeal to researchers and advanced students working on ethics and moral philosophy, epistemology, philosophy of technology, and Wittgenstein. (shrink)

_The Ethics of Cultural Appropriation_ undertakes a comprehensive and systematic investigation of the moral and aesthetic questions that arise from the practice of cultural appropriation. Explores cultural appropriation in a wide variety of contexts, among them the arts and archaeology, museums, and religion Questions whether cultural appropriation is always morally objectionable Includes research that is equally informed by empirical knowledge and general normative theory Provides a coherent and authoritative perspective gained by the collaboration of philosophers and specialists in the field (...) who all participated in this unique research project. (shrink)

Paul Oskar Kristeller famously argued that the modern ‘ system of the arts ’ did not emerge until the mid-eighteenth century, in the work of Charles Batteux. On this view, the modern conception of the fine arts had no parallel in the ancient world, the middle-ages or the modern period prior to Batteux. This paper argues that Kristeller was wrong. The ancient conception of the imitative arts completely overlaps with Batteux’s fine arts : poetry, painting, music, sculpture, and dance. Writers (...) from the sixteenth century on adopted the ancient conception of the imitative arts and anticipated the views of Batteux by 200 years. Batteux simply popularized the rubric ‘fine arts ’. (shrink)

Almost all of us would agree that the experience of art is deeply rewarding. Why this is the case remains a puzzle; nor does it explain why many of us find works of art much more important than other sources of pleasure. Art and Knowledge argues that the experience of art is so rewarding because it can be an important source of knowledge about ourselves and our relation to each other and to the world. The view that art is a (...) source of knowledge can be traced as far back as Aristotle and Horace. Artists as various as Tasso, Sidney, Henry James and Mendelssohn have believed that art contributes to knowledge. As attractive as this view may be, it has never been satisfactorily defended, either by artists or philosophers. Art and Knowledge reflects on the essence of art and argues that it ought to provide insight as well as pleasure. It argues that all the arts, including music, are importantly representational. This kind of representation is fundamentally different from that found in the sciences, but it can provide insights as important and profound as available from the sciences. Once we recognise that works of art can contribute to knowledge we can avoid thorough relativism about aesthetic value and we can be in a position to evaluate the avant-garde art of the past 100 years. Art and Knowledge is an exceptionally clear and interesting, as well as controversial, exploration of what art is and why it is valuable. It will be of interest to all philosophers of art, artists and art critics. (shrink)

James O. Young seeks to explain why we value music so highly. He draws on the latest psychological research to argue that music is expressive of emotion by resembling human expressive behaviour. The representation of emotion in music gives it the capacity to provide psychological insight--and it is this which explains a good deal of its value.

Recent critics of the coherence theory of truth (notably Ralph Walker) have alleged that the theory is incoherent, since its defence presupposes the correctness of the contrary correspondence theory of truth. Coherentists must specify the system of propositions with which true propositons cohere (the specified system). Generally, coherentists claim that the specified system is a system composed of propositions believed by a community. Critics of coherentism maintain that the coherentist’s assertions about which system is the specified system must be true, (...) not because they cohere with a system of beliefs, but because of facts about what a community believes. I argue that coherentists can admit that there are facts about what systems of beliefs communities accept, without being committed to the claim that these facts are the truth conditions of sentences about what communities accept. (shrink)

Discussions of the theory and practice of systematics and evolutionary biology have heretofore revolved around the views of philosophers of science. I reexamine these issues from the different perspective of the philosophy of history. Just as philosophers of history distinguish between chronicle (non-interpretive or non-explanatory writing) and narrative history (interpretive or explanatory writing), I distinguish between evolutionary chronicle (cladograms, broadly construed) and narrative evolutionary history. Systematics is the discipline which estimates the evolutionary chronicle. ¶ Explanations of the events described in (...) the evolutionary chronicle are not of the covering-law type described by philosophers of science, but rather of the how-possibly, continuous series, and integrating types described by philosophers of history. Pre-evolutionary explanations of states (in contrast to chroniclar events) are still widespread in "evolutionary" biology, however, because evolutionary chronicles are in general poorly known. To the extent that chronicles are known, the narrative evolutionary histories based on them are structured like conventional historical narratives, in that they treat their central subjects as ontological individuals. This conventional treatment is incorrect. The central subjects of evolutionary narratives are clades, branched entities which have some of the properties of individuals and some of the properties of classes. Our unconscious treatment of the subjects of evolutionary narratives as individuals has been the cause of erroneous notions of progress in evolution, and of views that taxa "develop" ontogenetically in ways analogous to individual organisms. We must rewrite our narrative evolutionary histories so that they properly represent the branching nature of evolution, and we must reframe our evolutionary philosophies so that they properly reflect the historical nature of our subject. (shrink)

DUMMETT HAS BEEN CONCERNED WITH SHOWING HOW ONE MIGHT GIVE\nAN ANTI-REALIST ACCOUNT OF RESTRICTED CLASSES OF SENTENCES.\nTHIS PAPER ARGUES THAT IT IS POSSIBLE TO GIVE AN\nANTI-REALIST ACCOUNT OF ALL CLASSES OF SENTENCES. THAT IS,\nIN THE CASE OF NO CLASSES OF SENTENCES DOES TRUTH TRANSCEND\nWHAT CAN BE WARRANTED. THE KEY TO GLOBAL ANTI-REALISM IS\nREPLACING DUMMETT'S EMPIRICISM WITH A COHERENTIST ACCOUNT\nOF WARRANT. THE AUTHOR POINTS OUT THAT COLIN McGINN'S\nARGUMENT AGAINST GLOBAL ANTI-REALISM FAILS.

abstract In a number of contexts one comes across the suggestion that cultures are collective owners of cultural property, such as particularly significant works of art. Indigenous peoples are often held to be collective owners of cultural property, but they are not the only ones. Icelandic culture is said to have a claim on the Flatejarbók and Greek culture is held to own the Parthenon Marbles. In this paper I investigate the conditions under which a culture is the rightful owner (...) of cultural property. I argue against the claims that cultures inherit cultural property. I also argue that a culture's claim to own cultural property is seldom, if ever, founded on either practices employed in the culture or collective production of cultural property. I maintain, however, that the very value of cultural property for some culture can, in some instances, provide the basis for the culture's claim on the property. (shrink)

Recent critics of the coherence theory of truth (notably Ralph Walker) have alleged that the theory is incoherent, since its defence presupposes the correctness of the contrary correspondence theory of truth. Coherentists must specify the system of propositions with which true propositons cohere (the specified system). Generally, coherentists claim that the specified system is a system composed of propositions believed by a community. Critics of coherentism maintain that the coherentist’s assertions about which system is the specified system must be true, (...) not because they cohere with a system of beliefs, but because of facts about what a community believes. I argue that coherentists can admit that there are facts about what systems of beliefs communities accept, without being committed to the claim that these facts are the truth conditions of sentences about what communities accept. (shrink)