SÍNTESE - a característica adorniana de fogo de artificio revelada pela produção artística moderno- contemporânea é própria de todas as obras de arte de qualquer época. A permanência do fato artístico estará entregue à sua ordem de leitura e execução no tempo. Serão apresentadas as características da razão dominadora, o ponto de vista do Ersatz, a leitura da obra como execução e como recepção.

I explain what exactly constrains presupposition projection in compound sentences and argue that the presuppositions that do not project are conditionalized, giving rise to inferable conditional presuppositions. I combine elements of and which, together with an additional, independently motivated assumption, make it possible to construct an analysis that makes correct predictions. The core of my proposal is as follows: When a speaker felicitously utters a compound sentence whose constituent clauses require presuppositions, the hearer will infer that the speaker presupposes those (...) propositions, unless the sentence contains some element that makes the hearer realize that, if the speaker actually presupposed them, she would be either uninformative or inconsistent in her beliefs. In these cases, the propositions that would have been presupposed, had the clauses been uttered in isolation, will not be presupposed, i.e. the clausal presuppositions will not project. (shrink)

O novo é uma possibilidade, uma realidade ou uma ficção? O encaminhamento de uma possível resposta passa pela concepção da realidade: ou linear: desdobramento de uma totalidade prévia; ou por rupturas: onde o próximo momento pode ser antes nunca existente nem na mente, nem na potencialidade da coisa, nem na natureza. O fundamento da possibilidade da real emergência do novo será buscado na concepção de processo, ponto de partida e resultado. Aparecerá a diferença entre processos naturais e processos que são (...) acontecimentos do querer livre do homem. Assim como também uma discussão sobre a extensão da validade da doutrina aristotélica do ato e potência. De como o querer livre do homem se põe nos caminhos da necessidade do ponto de partida. (shrink)

A bibliographical search through the major libraries of Italy has revealed a large and various collection of writings of logic published during the 19th century before the rise of Peano and his school (from the 1880son). A survey of current findings is provided.

A necessidade da regra, do métodoou de módelos teóricos de referência da interpretaçãotem suscitado um debate dentro e forada filosofia - na área das ciências érh geral e dasciências humanas - sobre o método como critériode rigor e científicidade do conhecimento. Nainterpretação, dentro da abordagem da filosofiahermenêutica, sé faz a discussão entre método eexperiência hermenêutica no âmbito da linguagem.Pretendo apresentar quatro dificuldades emostrar que onde não há método explicito podehaver rigor e regra e qual é esta autonomia derhétodo. Sobretudo, de (...) como um texto - discurso,obra, tradição - pode ser ele mesrho o critériodo processo interpretativo. (shrink)

The article aims to introduce the Franciscan theologian Geraldus Odonis into the medieval historiographical debate about the different solutions offered to the famous liar paradox. In the first part the author presents briefly and in a schematic way the main kinds of solution to the sophism to then analyze Odon’s text, answering the question of its originality.

Odon Lottin, O.S.B. was an historian and a moral theologian. As an historian, he studied the scholastic attention to human psychology and morality. As a theologian, he studied the roles that thought and action play in the development of the moral agent. His influence in historical and moral theology has been significant. Nonetheless, moralists and medievalists independently have appropriated his insights. No one has yet studied the relationship between his historical investigations and his moral theology. This work accomplishes that study. (...) ;This dissertation considers Lottin's contributions to both historical and moral theology. Lottin studies the medieval history and understanding of free choice, moral action, the acquired virtues and conscience. He traces this history to uncover specific ideas, expose the development of thought, recognize the emergence of consensus, and find whether satisfying resolutions were achieved. Many of his contemporaries in the manual tradition misinterpreted this history. This misinterpretation was due to their inaccurate or undeveloped historical method. And, just as there was deficiency in their method, there were significant shortcomings in the scope of their theological investigations. Thus, by looking back to history, Lottin presents a moral theology more substantive than the manuals. Each of the first four chapters of this dissertation presents Lottin's historical studies of the major debates, examines his incorporation of that material into his own contribution to the debates' resolutions, and concludes with how his work has been appropriated and where it may yet lead. The final chapter considers Lottin's contribution to the discipline of moral theology. ;Moral theology can neither be ahistorical nor impersonal. Lottin's work demonstrates the necessity of accurate history for interpretation and of critical reflection on the cause of human action. His return to medieval moral theology is a return to human agency. His agent-centered moral theology retrieves prudence and the moral virtues as dynamic means for rightly forming consciences and determining action. Historical and agent-centered moral theology is concerned with theory and practice. The theory of the moral life looks at human intentionality, the practice is its free expression; together they comprise the meaning of self-determination. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:EOONOMICS, WISDOM AND THE TEACHING OF THE BISHOPS IN THE THEOLOGY OF THOMAS AQUINAS* KEVIN A. McMAHON St. Anselm OoZZege Manchester, New Hampshire WHEN IN 1985 the American bishops came out with the first drait of thcir pastoiral letter on the economy, and ithen a year Later when they ~ssued the final text,1 they drew fire from groups both within and outside the Church. Much of the criticism, on (...) the popular front at least, seemed to concern the impropriety of religious leaders involving themselves in seoular.affairs (1and technical affairs at that). But while ithe bishorps were quick to admit their Lack of technical expertise, they claimed for rthemselves a special authority to teach regarding the principles tha.t underlie a just economic life. Far from sitepping outside their proper sphere, it is their obligation, they sruid, to speak on these issues, and to a.ddress not only membel'IS of the Ca.tholic Church in America, 1but the nation as a whole. It is a requirement of their ofHce that ithey be concerned with the weHare and security of all individuals,,and they effectively promorte this end iby setting forth the word of God recorded in Scriipture and handed on by the Church's tramtion.2 There,are two points in prurticu1ar that are implied by this statement. F1irst, knowledge of revelation is an aid to estab- " The substance of this article was first presented as a paper at the College Theology Society convention, held in Newport, Rhode Island, in May 1985. i "Economic Justice for All: Catholic Social Teaching and the U.S. Economy," Origins, vol. 16, no. 24 (November 27, 1986), 412-455.. 2 Pastoral Message to accompany the letter, sections 4-9, 12-19, 29; Pastoral Letter, sections 5, 22-27. 91 9~ KEVIN A. MCMAHON lishing peace and justice in the community at large because of the iin.sight into 1the good for man that the Gospel offers. Second, reason alone will not suffi,ce the community ·as a guide in interpel'lsonal activity, even in the area of economics, so it makes great sense for the citizen 1 to ·attend to rthe bishop, who in his teaching expresses the Church's foilith. The bishops' letter on economics does not fully draw out either of these points. And Aquinas nowhere expressly deaLs with the authority of the bishop in economic matteiis. But he does have something to say about rthe nature and soul'lce of episcopal authority, and of the need in the community for moral teachers. Priv.ate property, commercial trading, the use of moneyfor Thoma.s,aJl o[ these institutions or practices were devised by communities for the 1 sake of individual and general wellbeing. They conform to right reason, they are products of right reason, and they are governed by the virtue of justice. It would seem that practical rea:son,,all by itself, is sufficient in their regaOO.. Take priViate propecl;y a:s an e~ample. Thomas offers three arguments in irts defens·e in his Summa theologiae. First, people work more diligently when they own the product of their lrubor. Second, if people work in the first instance for their own sake, roncentrarting on their own needs, there.WJill be less confusion than if everyone has responsibility for the group. Thiird, to quote Thomais, "quarrels arise more frequently where there is no division of the things possessed." 3 Note that Thomais is not.arguing for the rubsolute necessity of private property. He defends private property as a social institution without prejudicing eiither :the right of specific individuals to hold property in common, or the good of their doing so. After all, Thomas himself belonged to a religious order whose members take a vow of poverty. All he iis claiming is that the institution of private property makes sense.4 If pria 2-2, q. 66, a. 2, c. "Odon Lottin writes that Thomas was unusual in regarding human nature, even after the Fall, as indifferent to the institution of private property; the natural la.w neither commands nor prohibits it. Rather, men cross-cul- BISHOPS' TEACHING ROLE IN ECONOMICS 93 vate ownership is so common, Aquinas might say... (shrink)

Przedmiotem rozważań artykułu jest próba określenia postaci występujących w twórczości dramatycznej znanego pisarza austriackiego, tworzącego w okresie międzywojennym, Ödöna von Horvátha. Przystępując do analizy poszczególnych postaci autorka artykułu przyjmuje za punkt wyjścia stwierdzenie samego pisarza na temat własnej twórczości, której posłannictwo widział w wypełnieniu dwóch zadań: w zwalczaniu wszelkiej głupoty i kłamstwa oraz w walce o zwycięstwo rozsądku i prawości. Walkę tę podjął przez „rejestrowanie“ różnych form zachowań ludzkich, na które składała się sytuacja polityczno-gospodarcza lat międzywojennych. W centrum zainteresowania pisarza (...) znajduje się zawsze drobnomieszczanin. Ho rv a th próbuje określić jego stanowisko wobec problemów społecznych, kulturalnych i politycznych, posługując się przy tym niepowtarzalną satyrą, humorem, symboliką i muzyką. Pisarz szczególnie ostro atakuje obojętność ludzi wobec losu innych oraz okrucieństwo zawarte w ich postępowaniu. Świadomie nawiązuje przy tym d o tradycji wiedeńskiej sztuki ludowej, w tym przede wszystkim do głównych jej przedstawicieli Ferdinanda Raimunda i Johanna Nepomuka Nestroya. (shrink)

O artigo aborda o tratado lógico de Geraldo Odon "De duobos communissimis principiis scientiarum" focando na noção de ens tertio adiacens: o ente significado pela totalidade da proposição e seu verificador. Odon o identifica ao sujeito dos princípios de não-contradição e terceiro excluído. O ens tertio adiacens também corresponde ao primeiro objeto adequado do intelecto e ao sujeito da lógica, a qual é entendida como a primeira ciência. Na segunda parte do artigo, localizamos Odon no debate historiográfico do realismo proposicional, (...) ao lado de Walter Burley. This paper deals with Geraldus Odonis' logical treatise "De duobus communissimis principiis scientiarum" by focusing on the concept of 'ens tertio adiacens': the being signified by the totality of the proposition and its truthmaker; Odonis identifies it to the subject of the principles of noncontradiction and excluded middle. The ens tertio adiacens also corresponds to the first adequate object of the intellect and to the subject of logic, which is understood as the first science. In the second part of the paper, we place Odonis in the historiographical debate of propositional realism, alongside Walter Burley. (shrink)

En un artículo anterior expusimos el marco cristológico donde trata la Escolástica la ciencia humana de Jesucristo. Al asumir el Verbo la naturaleza humana de Jesús para llevar a cabo la redención, implica la consideración de la constitución ontológica del Hijo de Dios. Esto se analiza en la cuestión de la unión hipostática. La postura de la Escuela Franciscana arranca de Alejandro de Hales ante las tres opiniones que Pedro Lombardo transmite en las Sentencias. Por otra parte, esta cuestión conduce (...) al análisis de la esencia y propiedades de dicha naturaleza asumida. Con esto se contemplan, no sólo las cualidades naturales, por lo general situadas en el alma de Cristo, sino también los defectos aducidos en el estudio sobre la pasión y muerte de Cristo, centro de la aislada soteriología medieval. (shrink)

Background -- The moral manualists -- Initiating reform : Odon Lottin -- Retrieving Scripture and charity : Fritz Tillman and Gérard Gilleman -- Synthesis : Bernard Häring -- The neo-manualists -- New foundations for moral reasoning, 1970-89 -- New foundations for a theological anthropology, 1980-2000 -- Toward a global discourse on suffering and solidarity -- Afterword: The encyclicals of Pope Benedict XVI.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Light That Binds: A Study in Thomas Aquinas's Metaphysics of Natural Law by Stephen L. BrockBrian BesongThe Light That Binds: A Study in Thomas Aquinas's Metaphysics of Natural Law by Stephen L. Brock (Eugene, OR: Pickwick, 2020), xv + 277 pp.Fr. Stephen L. Brock is arguably one of the most important contemporary contributors to the Thomistic understanding of natural law. Hence, the publication of his updated and (...) revised doctoral dissertation on the topic [End Page 289] of the metaphysics of natural law in St. Thomas will be gladly received by Thomistic scholars and moral theorists alike. In The Light That Binds, Brock's central task is to explain the metaphysics of the promulgation of natural law in man. Put differently although extant literature on natural law may be useful for action analysis—why lying is always wrong, say—less attention has been paid to the way in which natural law has been promulgated by God and is present in the human intellect. What literature is available, either as an explanation of St. Thomas or as criticism of the same, has failed to do Aquinas justice, so Brock argues.The book comprises seven chapters and an introduction. In the first chapter, Brock's central goal is to survey the ways in which (especially more recent) commentators of Aquinas have distorted the sense in which natural law constitutes genuine law, as well as the relationship between natural law and God. For, there is a line of thought on natural law, particularly prominent in the "new natural law" tradition, according to which the principles at the heart of the theory do not fully satisfy the four criteria of legitimate law given by Aquinas. Rival views have natural law constituting a real law, but in virtue of an epistemically explicit reliance on God as lawgiver, among other distortions. Figureheads surveyed in the chapter include Dom Odon Lottin, Ernest Fortin, and Francisco Suárez, among others.In the second chapter, Brock outlines and defends his positive view regarding the legal status of the natural law by way of continued discussion of Lottin, particularly Lottin's contention that St. Thomas was heavily influenced by a mid-thirteenth-century Franciscan tract, De legibus et praeceptis. Brock argues that St. Thomas conceives of natural law as having an even closer relationship to eternal law than is posited by the earlier Franciscan tract, and the rest of the chapter is largely focused on unpacking this close relationship. In sum, natural law is law because it involves a rational ordering by God of our intellect to the goods of our nature, a human participation in an eternal ordering of all things to their ends (i.e., the eternal law). We need not discover the source of the ordering—namely, God—in grasping the first principles of his ordering, as Brock explains here and elsewhere. But the strictly legal status of the principles requires that natural law comes from a legitimate authority, among other essential elements.Chapters 3 and 4 tackle the more human side of the metaphysics of natural law. More concretely, in these chapters, Brock explains the wheres and the whats of our possession of the natural law. For, not all ordering of objects to ends implies the sort of normativity we see in the natural law. Brute animals, among others, have natural inclinations too, and yet they are not governed through these instinctual drives by a natural law. Natural law [End Page 290] is present preeminently in the human intellect, Brock argues, and is not to be confused with the prerational drives that we share as part of our animal nature. God instills these rational drives—the light, as it were—into reason in such a way that an individual can grasp its force autonomously, as basic conceptional truths about what right and wrong consist in (72). Here it would have been nice for Brock to reflect briefly on how Aquinas's views on moral knowledge fit within his broader epistemological commitments, as the natural (conceptual) knowledge of right and wrong at first glance shares common ground with the Franciscan tradition on divine illumination as found in figures... (shrink)

Nell'alto medioevo vi erano tre possibilità per il filosofo che volesse difendere l'esistenza degli universali: in primo luogo ante rem, seguendo la linea platonico-agostiniana degli universali trascendenti e questa è la via teologica; in secondo luogo la via post rem, cioè la via del concettualismo, conosciuta oggi come astrattismo, per cui gli universali sono il prodotto dell'astrazione della mente e questa è una via logica; la terza via è quella in re e difende gli universali immanenti che esistono negli universali (...) ed è una risposta ontologica. La seconda via fu difesa da Boezio nel secondo commento a Porfirio. La prima teoria è stata generalmente accettata da tutti i filosofi dell'alto medioevo eccetto Abelardo, mentre la terza via, quella degli universali immanenti, che ha come fonti antiche l'Isagoge di Porfirio e le Categoriae di Aristotele, fu difesa principalmente da quattro autori: Giovanni Scoto Eriugena, Anselmo d'Aosta, Odone di Cambrai e Guglielmo di Champeaux. L'A. prende in esame e confronta le soluzioni di Anselmo di Canterbury e Odone di Cambrai. (shrink)

L’article s’emploie à comparer la doctrine de l’Incarnation dans les trois grandes œuvres spéculatives de saint Thomas : Scriptum super Sententiis, Summa contra Gentiles, Summa theologiae. Il examine d’abord le plan suivi dans les trois ouvrages pour traiter ce thème ; puis la façon dont saint Thomas remédie à deux lacunes de la christologie du Lombard (convenances de l’Incarnation, mystères de la vie du Christ) ; ensuite, les deux opinions christologiques du Lombard rejetées par les docteurs parisiens et concernant, l’une, (...) l’âme séparée du corps et, l’autre, la question de savoir si, durant le triduum mortis, le Christ était un homme ; enfin, dix-sept des articuli in quibus. Malgré son caractère pointilliste, cette recherche permet d’explorer les aspects essentiels de la christologie de saint Thomas, de souligner les progrès de sa pensée et aussi de relever quelques positions problématiques de son enseignement. (shrink)

Le present livre propose l'etude de la constitution, durant le haut Moyen Age latin, d'une position philosophique: le realisme de l'immanence a propos des universaux. Cette position est fondee sur la conviction qu'il existe, dans le monde qui nous entoure, certes des individus particuliers - ce tilleul, cette tortue -, mais aussi des entites universelles. Ces entites n'existent pas separees des individus, mais integralement realisees en eux, sans variation ni degre. Cet engagement philosophique resulte d'une exegese des Categories d'Aristote, reinterpretees (...) selon des philosophemes issus de la pensee de Porphyre. La genealogie de cette position est ici retracee en abordant successivement ses sources tant grecques que latines et ses ancetres patristiques (avant tout Gregoire de Nysse), puis son elaboration conceptuelle durant les premiers siecles du Moyen Age latin jusqu'a la critique qu'en donnera Pierre Abelard, et ce, par l'analyse de l'ontologie des quatre philosophes qui l'ont soutenue: Jean Scot Erigene, Anselme de Canterbury, Odon de Cambrai et Guillaume de Champeaux. Ce parcours permet de dessiner les contours d'un projet philosophique: comprendre, analyser et decrire le monde sensible au moyen des concepts issus de la logique aristotelicienne. (shrink)

RésuméCet article traite de la théorie de l'action du début du XIVesiècle, en particulier de l'émergence et de la cohérence des jugements suscitant l'action. Pour Thomas d'Aquin, les trois «parties de la prudence» sont: 1) l'eubulia(la «bonne délibération»); 2) lasynesis(le «bon jugement»); 3) le commandement d'agir qui en résulte. Le vocabulaire de Thomas d'Aquin, emprunté à l'Éthique à Nicomaqued'Aristote, livre VI, se raffine substantiellement dans les écrits de Gérard Odon et Jean Buridan. Entre autres, leur discussion de la circonspection et (...) de la prudence lors du processus de délibération jette un éclairage nouveau sur la conception que le Moyen Âge sefaisait de la «faiblesse de la volonté». (shrink)

In lieu of an abstract, here is a brief excerpt of the content:DID AQUINAS CHANGE HIS MIND ABOUT THE WILL? DANIEL WESTBERG University of Virginia Charlottesville, Virginia 0 NE OF THE MOST fundamental and challenging problems in the interpretation of St. Thomas is the proper relationship of intellect and will, on which so much of moral theology (and thus of the Summa Theologiae) hinges. As Alasdair Macintyre indicates in both After Virtue and Whose Justice? Which Rationality? the problem involves our (...) understanding of how to appreciate the genius of Aquinas in the monumental task of harmonizing Aristotelian practical reason and the biblical and Augustinian categories of will, sin and the law of God. When this framework is brought to the reading of St. Thomas, it is very difficult to understand certain texts which can seem to be obscure or inconsistent. In some cases he seems to be following Aristotle's explanations of practical reason and choice, and elsewhere he emphasizes the freedom of the will. One method of dealing with this is to argue for a change in Thomas's thinking: that he shifted from an early emphasis on the intellect (his Aristotelian phase) to an appreciation for the dynamic freedom of the will (which he inherited and developed from the Augustinian tradition). This has the virtue of seeming to deal neatly with inconvenient texts by consigning them to a position which he abandoned; but as we shall see the treatments by Aquinas do not fit the chronology required by this schema of development. There is very little evidence, actually, to recommend this thesis ~even though it has been advocated by prominent scholars41 42 DANIEL WESTBERG and there are strong reasons why we should reject this theory of change. That this explanation has nevertheless been widely held says more about the tradition of voluntarism in our thinking (and our tendency to see Aquinas in that light) than about the merits of the case brought forward to argue for Thomas's shift from reason to will. Proponents of the Theory of Change Dom Odon Lattin questioned the dating of De Malo 6 to 126368 by Mandonnet (and ca. 1268 by Grabmann) on the basis that the work shows advances in the treatment of liberum arbitrium. He argued that whereas Thomas had placed the primary motive factor on reason in his earlier works 1 the emphasis was shifted to the will in De Malo 6 and ST I-II, q.9, a. 4. Therefore we could conclude that De Malo is posterior to ST I and anterior to ST I-II.2 Lottin was right about the dating, but not about the reasons given for it. He alleged that the structure of the argument in De Malo 6 is entirely different from previous treatments because the distinction between voluntas and liberum arbitrium has disappeared and been replaced by " liberty of specification " and "liberty of exercise." Lattin admitted, however, that the former belongs to reason and the latter to will implying (without realizing it, perhaps) that we might well interpret this as a change of terminology rather than a change of doctrine. Lottin softened his claims the following year in an article where he wrote: " ll ne faudrait pas urger la difference... qui eziste entre cet expose du De Malo et celui du De Veritate," admitting that the distinction between specification and exercise is also to be found in De Veritate. Therefore we should not speak "d'opposition ni meme de diversite de doctrine." 3 1 E.g. De Veritate 22.12; Summa contra Gentiles III, 89; ST I, q.82, a.4. 2 " La date de la Question Disputee De Malo de Saint Thomas d'Aquin," Revue d'histoire ecclesiastique 24 (1928) : 373-388. 3 0. Lottin, "Le libre arbitre chez saint Thomas d'Aquin," Revue thomiste 12 (1929): 424, n. 1; reprinted in vol. 1 of Psychologie et morale a=- Xlle et Xllle siecles (Gembloux, 1948). DID AQUINAS CHANGE HIS MIND 43 There is still a difference, however, in emphasis, Lottin argued, for two reasons: ( 1) In the De Malo a text from the Eudemian Ethics of Aristotle is quoted to indicate that God is the first mover of the will; this apparently undercuts the priority of the intellect over the will; Lottin... (shrink)

Since it was first published, Quantum Field Theory in a Nutshell has quickly established itself as the most accessible and comprehensive introduction to this profound and deeply fascinating area of theoretical physics. Now in this fully revised and expanded edition, A. Zee covers the latest advances while providing a solid conceptual foundation for students to build on, making this the most up-to-date and modern textbook on quantum field theory available. -/- This expanded edition features several additional chapters, as well as (...) an entirely new section describing recent developments in quantum field theory such as gravitational waves, the helicity spinor formalism, on-shell gluon scattering, recursion relations for amplitudes with complex momenta, and the hidden connection between Yang-Mills theory and Einstein gravity. Zee also provides added exercises, explanations, and examples, as well as detailed appendices, solutions to selected exercises, and suggestions for further reading. (shrink)

In this benchmark five-volume study, originally published between 1922 and 1955, Surendranath Dasgupta examines the principal schools of thought that define Indian philosophy. A unifying force greater than art, literature, religion, or science, Professor Dasgupta describes philosophy as the most important achievement of Indian thought, arguing that an understanding of its history is necessary to appreciate the significance and potentialities of India's complex culture. Volume I offers an examination of the Vedas and the Brahmanas, the earlier Upanisads, and the six (...) systems of Indian philosophy. (shrink)

The standard approach to treatment decision making for incapacitated patients often fails to provide treatment consistent with the patient’s preferences and values and places significant stress on surrogate decision makers. These shortcomings provide compelling reason to search for methods to improve current practice. Shared decision making between surrogates and clinicians has important advantages, but it does not provide a way to determine patients’ treatment preferences. Hence, shared decision making leaves families with the stressful challenge of identifying the patient’s preferred treatment (...) option. To address this concern, the present paper proposes to incorporate the use of a “Patient Preference Predictor” (PPP) into the shared decision-making process between surrogates and clinicians. A PPP would predict which treatment option a given incapacitated patient would most likely prefer, based on the individual’s characteristics and information on what treatment preferences are correlated with these characteristics. Use of a PPP is likely to increase the chances that incapacitated patients are treated consistent with their preferences and values and might reduce the stress and burden on their surrogates. Including a PPP in the shared decision-making process therefore has the potential to realize important ethical goals for making treatment decisions for incapacitated patients. The present paper justifies this approach on conceptual and normative grounds. (shrink)

The paper builds on the postulate of “myths we live by,” which shape our imaginative life (and hence our social expectations), but which are also open to reflective study and reinvention. It applies this principle, in particular, to the concepts of love and vulnerability. We are accustomed to think of the condition of vulnerability in an objectifying and distancing way, as something that affects the bearers of specific (disadvantaged) social identities. Against this picture, which can serve as a pretext for (...) paternalist and controlling attitudes to the groups in question – notably to women – Anderson urges us to reimagine our vulnerability as a condition not merely of exposure to violence but of openness to mutual affection, love, and friendship. Hegel’s celebrated image of the owl of Minerva, which takes wing only with the coming of dusk, suggests an association of (philosophical) wisdom with negativity – with the experience of death or loss. Anderson, by contrast, proposes an alternative and more hopeful image of the dawn of enlightenment, in the guise of new ethical dispositions shaped by an emancipatory (and so, no longer an oppressive or sexist) conception of our capacity for love. Her main interlocutors or influences in this piece are Judith Butler (who contributes the idea of a “relational ontology”), Michèle Le Doeuff, and Mary Midgley. (shrink)

The point of formalisation is to model various aspects of natural language. Perhaps the main use to which formalisation is put is to model and explain inferential relations between different sentences. Judged solely by this objective, a formalisation is successful in modelling the inferential network of natural language sentences to the extent that it mirrors this network. There is surprisingly little literature on the criteria of good formalisation, and even less on the question of what it is for a formalisation (...) to mirror the inferential network of a natural language or some fragment of it. This paper takes some exploratory steps towards a quantitative account of the main ingredient in the goodness of a formalisation. We introduce and critically examine a mathematical model of how well a formalisation mirrors natural-language inferential relations. (shrink)

Open Compositionality: Towards a Methodology of Language offers a fresh view into human languages as supermodular, highly interactive cognitive capacities allowing for human unique thought and communication. It is a novel account of semantics as decision-making in tandem with the cognition first methodology.

Objectives: Evidence based patient choice seems based on a strong liberal individualist interpretation of patient autonomy; however, not all patients are in favour of such an interpretation. The authors wished to assess whether ideals of autonomy in clinical practice are more in accordance with alternative concepts of autonomy from the ethics literature. This paper describes the development of a questionnaire to assess such concepts of autonomy.Methods: A questionnaire, based on six moral concepts from the ethics literature, was sent to aneurysm (...) patients and their surgeons. The structure of the questionnaire was assessed by factor analysis, and item reduction was based on reliability.Results: Ninety six patients and 58 surgeons participated. The questionnaire consisted of four scales. Two of the scales reflected the paternalistic and consumerist poles of the liberal individualist model, one scale reflected concepts of Socratic autonomy and of procedural independence, and the fourth scale reflected ideals of risk disclosure.Discussion: The Ideal Patient Autonomy Scale is a 14 item normative instrument. It is clearly distinct from the generally used psychological preference questionnaires that assess preferences for physician-patient roles. (shrink)

Imagination in Inquiry investigates the nature, kinds, component elements, functions, scope, and uses of the imagination that are at work in inquiry. It develops a homeostatic model and discusses its applications in various branches of philosophy, from the philosophy of science and the philosophy of technology to ethics and aesthetics.

We introduce a multimodal logic for order of magnitude reasoning which considers a new logic-based alternative to the notion of closeness, we provide an axiom system and prove its soundness and completeness.

Edited with New Translation by Richard McKirahan With a New Preface by Malcolm Schofield This book is a revised and expanded version of A.H. Coxon's full critical edition of the extant remains of Parmenides of Elea—the fifth-century B.C. philosopher by many considered "one of the greatest and most astonishing thinkers of all times." Coxon's presentation of the complete ancient evidence for Parmenides and his comprehensive examination of the fragments, unsurpassed to this day, have proven invaluable to our understanding of the (...) Eleatic since the book's first publication in 1986. This edition, edited by Richard McKirahan and with a new preface by Malcolm Schofield, is released on the 100th anniversary of Coxon's birth. This new edition for the first time includes English translations of the testimonia and of any Ancient Greek throughout the book, as well as an English/Greek glossary by Richard McKirahan, and revisions by the late author himself. The text consists of Coxon's collations of the relevant folios of manuscripts of Sextus Empiricus, Proclus and Simplicius and includes all extant fragments, a commentary, the testimonia, a complete list of sources, linguistic parallels from both earlier and later authors, and the fullest critical apparatus that has appeared since Diels’ _Poetarum Philosophorum Fragmenta _. The collection of testimonia includes the philosophical discussions of Parmenides by Plato, Aristotle and the Neoplatonists, most of which had been omitted by Diels. The introduction discusses the history of the text, the language and form of the poem, Parmenides’ use and understanding of the verb ‘to be’, his place in the history of earlier and later philosophy and the biographical tradition. In the commentary Coxon deals in detail with both the language and the subject matter of the poem and pays full attention to Parmenides’ account of the physical world. The appendix relates later Eleatic arguments to those of Parmenides. (shrink)

This paper studies, by way of an example, the intuitionistic propositional connective * defined in the language of second order propositional logic by * ≡ ∃Q. In full topological models * is not generally definable but over Cantor-space and the reals it can be classically shown that *↔ ⅂⅂P; on the other hand, this is false constructively, i.e. a contradiction with Church's thesis is obtained. This is comparable with some well-known results on the completeness of intuitionistic first-order predicate logic. Over (...) [0, 1], the operator * is undefinable. We show how to recast this argument in terms of intuitive intuitionistic validity in some parameter. The undefinability argument essentially uses the connectedness of [0, 1]; most of the work of recasting consists in the choice of a suitable intuitionistically meaningful parameter, so as to imitate the effect of connectedness. Parameters of the required kind can be obtained as so-called projections of lawless sequences. (shrink)

(1976). PROBABILITY, LIKELIHOOD AND SUPPORT: A METAMATHEMATICAL APPROACH TO A SYSTEM OF AXIOMS FOR UPPER AND LOWER DEGREES OF BELIEF. Philosophical Papers: Vol. 5, No. 2, pp. 153-161.