In recent years, some theorists have argued that the clogics are not only defined by their inferences, but also by their metainferences. In this sense, logics that coincide in their inferences, but not in their metainferences were considered to be different. In this vein, some metainferential logics have been developed, as logics with metainferences of any level, built as hierarchies over known logics, such as \, and \. What is distinctive of these metainferential logics is that they are mixed, i.e. (...) the standard for the premises and the conclusion is not necessarily the same. However, so far, all of these systems have been presented following a semantical standpoint, in terms of valuations based on the Strong Kleene truth-tables. In this article, we provide sound and complete sequent-calculi for the valid inferences and the invalid inferences of the logics \ and \, and introduce an algorithm that allows obtaining sound and complete sequent-calculi for the global validities and the global invalidities of any metainferential logic of any level. (shrink)

_Badiou and Politics_ offers a much-anticipated interpretation of the work of the influential French philosopher Alain Badiou. Countering ideas of the philosopher as a dogmatic, absolutist, or even mystical thinker enthralled by the force of the event as a radical break, Bruno Bosteels reveals Badiou’s deep and ongoing investment in the dialectic. Bosteels draws on all of Badiou’s writings, from the philosopher’s student days in the 1960s to the present, as well as on Badiou’s exchanges with other thinkers, from (...) his avowed “masters” Louis Althusser and Jacques Lacan, to interlocutors including Gilles Deleuze, Slavoj Žižek, Daniel Bensaïd, Jacques Derrida, Ernesto Laclau, and Judith Butler. Bosteels tracks the philosopher’s political activities from the events of May 1968 through his embrace of Maoism and the work he has done since the 1980s, helping to mobilize France’s illegal immigrants or _sans-papiers_. Ultimately, Bosteels argues for understanding Badiou’s thought as a revival of dialectical materialism, and he illuminates the philosopher’s understanding of the task of theory: to define a conceptual space for thinking emancipatory politics in the present. (shrink)

Given the replication crisis in cognitive science, it is important to consider what researchers need to do in order to report results that are reliable. We consider three changes in current practice that have the potential to deliver more realistic and robust claims. First, the planned experiment should be divided into two stages, an exploratory stage and a confirmatory stage. This clear separation allows the researcher to check whether any results found in the exploratory stage are robust. The second change (...) is to carry out adequately powered studies. We show that this is imperative if we want to obtain realistic estimates of effects in psycholinguistics. The third change is to use Bayesian data-analytic methods rather than frequentist ones; the Bayesian framework allows us to focus on the best estimates we can obtain of the effect, rather than rejecting a strawman null. As a case study, we investigate number interference effects in German. Number feature interference is predicted by cue-based retrieval models of sentence processing, but it has shown inconsistent results. We show that by implementing the three changes mentioned, suggestive evidence emerges that is consistent with the predicted number interference effects. (shrink)

Republicanism is a powerful resource for emancipatory struggles against domination. Its commitment to popular sovereignty subverts justifications of authority, locating power in the hands of the citizenry who hold the capacity to create, transform, and maintain their political institutions. Republicanism's conception of freedom rejects social, political, and economic structures subordinating citizens to any uncontrolled power - from capitalism and wage-labour to patriarchy and imperialism. It views any such domination as inimical to republican freedom. Moreover, it combines a revolutionary commitment to (...) overturning despotic and tyrannical regimes with the creation of political and economic institutions that realise the sovereignty of all citizens, institutions that are resilient to threats of oligarchical control. This volume is dedicated to retrieving and developing this radical potential, challenging the more conventional moderate conceptions of republicanism. It brings together scholars at the forefront of tracing this radical heritage of the republican tradition, and developing arguments, texts, and practices into a critical and emancipatory body of political and social thought. The volume spans historical discussions of the English Levellers, French and Ottoman revolutionaries, and American abolitionists and trade unionists; explorations of the radical republican aspects of the thought of Machiavelli, Marx, and Rousseau; and theoretical examinations of social domination and popular constitutionalism. It will appeal to political theorists, historians of political thought, and political activists interested in how republicanism provides a robust and successful radical transformation to existing social and political orders. (shrink)

This article argues that using Joseph Raz’s service conception of authority to reject philosophical anarchism can be affected by political anarchism. Whereas philosophical anarchism only denies the authority of the state, political anarchism claims that anarchism is a better alternative to the state. Raz’s theory holds that an institution has authority if it enables people to better conform with reason. I argue that there are cases where anarchism is an existing alternative to the state and better fulfils this condition. Consequently, (...) in these cases, anarchist groups and societies and not the state have legitimate authority. When anarchism is not an existing alternative to the state, the state will, under Raz’s theory, have some legitimate authority, but that authority will be limited because anarchism remains a better possible alternative to the state. To support the political anarchist claim I discuss the anarchist collectives during the Spanish civil war, which I argue are an example of anarchism as an existing alternative to the state that better fulfils Raz’s service conception and also provide suggestive evidence that anarchism is in general a better possible alternative. I also discuss the relationship between political anarchism and authority and I argue that despite some tension they are not irreconcilable. I conclude that the interesting anarchist challenge for political theorists is political not philosophical. (shrink)

First Published in 1999. Routledge is an imprint of Taylor & Francis, an informa company.

This research examines the association between attitudes on cheating and cognitive moral development. In this research, we use Rest's (1979a) Defining Issues Test, the Attitudes on Honesty Scale (Authors) and Academic Integrity Index (Authors); the last two are adaptations of the DIT. A total of 220 students from three universities participated in the study (66 psychology majors and 154 business majors). The data indicate that 66.4 percent of the students reported that they cheated in high school, college, or both high (...) school and college. Psychology majors scored higher than business majors on both the Defining Issues Test (Rest, 1979a) and the Attitudes on Honesty Scale (AHS, Authors). Using factor analysis, we found significant associations between students' ratings of the importance considerations present in the three cheating scenarios and their estimates of whether cheating would occur (i.e., the Academic Integrity Index). Finally, using logistic regression, we found that the scores on the Attitudes on Honesty Scale and Academic Integrity Index associate with the self-reported cheating behavior of college students. (shrink)

When reading contemporary theories of distributive justice, one could easily get the impression that questions of fiscal design are normatively speaking merely instrumental for realizing the distributive ideal. Once the overall conception of justice is settled upon, questions of how the state should arrange its institutions and policies are settled if they effectively and efficiently promote the preferred distribution. I argue that such pure instrumentalism is mistaken in the context of fiscal policy. As a result, there is nothing problematic or (...) morally arbitrary about accepting domain-specific principles of fiscal justice. (shrink)

Political enunciation remains an enigma as long as it is considered from the standpoint of information transfer. It remains as unintelligible as religious talk. The paper explores the specificty of this regime and especially the strange link it has with the canonical definition of enunciation in linguistics and semiotics. The ‘political circle’ is reconstituted and thus also the reasons why a ‘transparent’ or ‘rational'political speech act destroys the very conditions of group formation.

When formulating the concept of the impulse-image, Deleuze never tires of asserting that these images are saturated with death and obsessed by degradation. They stand at a curious intersection in the taxonomy of images, a constitutively in-between space: they are formally inserted between affection-image and action-image in The Movement-Image, but produce a direct passage to the time-image. However, they do not reach the time-image due to obsession by the negative effects of time. This article introduces the concept of the impulse-image (...) in Deleuze's work on the impulse and death instinct, in his fundamental texts of the 1960s and 1970s, including his collaboration with Félix Guattari. The death instinct in the late 1960s was a transcendental principle that acquired the form of the groundless or crack-up essential for the production of difference. It is at this time that Deleuze publishes Zola and the Crack-up, an embryonic essay for what would later become the impulse-image. In the 1970s, Deleuze, along with Guattari, fought the need to include a groundless force in the mould of the death instinct. Speaking of cinema in the 1980s, which is when he returns to the impulse theme, one finds characteristics of both preceding periods, especially the structure conceived in the 1960s, associated with the criticism of the 1970s. However, Deleuze now stands apart, recognising a naturalistic image and admiring a practice of symptomatology, but pointing out that his own understanding of the world does not lie in it. With the impulse-images, Deleuze also plays a relevant role in studies of film naturalism, shaping a powerful concept for studies of contemporary naturalistic symptomatologies that emerge in situations of misery of civilisation. (shrink)

In this thesis I defend optimism about philosophical progress, which is a form of anti-exceptionalism about philosophy. Pessimists maintain that philosophy lacks the distinctive features that make science progressive. Optimism maintains that philosophy is like science, in this respect. My argumentative strategy is the following. I review the literature on philosophical progress to identify the feature that, according to pessimists, philosophy lacks. Then, I develop a historical case study to show that philosophy has these features. The goal is showing that (...) philosophy makes progress by pessimistic standards. My strategy is novel because other optimists, including Stoljar and Dellsén, Firing, and Norton, focus on arguing that a certain set of conditions are sufficient for progress, contrary to what pessimists hold. I focus instead on arguing that, contrary to what pessimists hold, philosophy makes progress by their standards. The most common pessimistic argument is the following: first, pessimists argue that consensus is a necessary condition for progress, second, they argue that philosophy is pervaded by disagreement. It follows that philosophy is exceptional. Beebee, Chalmers, Dietrich, Goldberg, and Kornblith employ various versions of this reasoning. Optimistic responses to this argument typically grant the second premise and challenge the first. Instead, I follow Williamson in granting the first premise and challenging the second. My case study focuses on the work of Gottlob Frege, who is widely regarded as one of the founding fathers of analytic philosophy. I argue that there is consensus in contemporary philosophy about some of the views that Frege set forth. In fact, Frege’s case meets not only the pessimistic requirements for progress, Frege also produced all the epistemic goods that are associated to progress by participants in the more general debate about scientific progress. To show this, I review the literature about scientific progress, following Rowbottom’s analysis. Then I analyse various aspects of Frege’s work to show that it meets all the known conditions of progress. Thus, no matter what view about progress is correct, Frege made progress. Having argued that Frege made progress, I generalize my argument by considering three other authors that arguably made progress in the past. Moreover, I consider contemporary debates in contemporary philosophy to argue that philosophy continues to make progress to this day. Finally, I review some of the barriers to progress that seem indeed to be holding back philosophy, and other disciplines. Philosophy made progress in the past and continues to make progress to this day. But not all is good. Having ruled out pessimism about philosophical progress, we are in a better position to see how philosophy, and other disciplines, could be improved. (shrink)

Giordano Bruno's notorious public death in 1600, at the hands of the Inquisition in Rome, marked the transition from Renaissance philosophy to the Scientific Revolution of the seventeenth century. In his philosophical works he addressed such delicate issues as the role of Christ as mediator and the distinction, in human beings, between soul and matter. This volume presents new translations of Cause, Principle and Unity, in which he challenges Aristotelian accounts of causality and spells out the implications of Copernicanism (...) for a new theory of an infinite universe, and of two essays on magic, On Magic and A General Account of Bonding, in which he interprets earlier theories about magical events in the light of the unusual powers of natural phenomena. (shrink)

In this paper, my aim is to reconstruct, through the material presented in the handschrifter Nachlaß, Kant`s criticism to Hutcheson and to the doctrine of moral feeling in the 1770s in the so called silent decade. As we can note, this criticism generally is addressed to the fact that the doctrine of moral feeling is lacking an objective ground on which can be established a categorical conception of ethics. Moreover, I argue that in this context Kant already demonstrates, from his (...) critical position in the Reflexionen and Vorlesungen, the general lines of his mature conception on moral feeling as something strictly linked to our awareness of the law. (shrink)

We show how to interpret weak Kőnig's lemma in some recently defined theories of nonstandard arithmetic in all finite types. Two types of interpretations are described, with very different verifications. The celebrated conservation result of Friedman's about weak Kőnig's lemma can be proved using these interpretations. We also address some issues concerning the collecting of witnesses in herbrandized functional interpretations.

After more than three centuries, Molyneux's question continues to challenge our understanding of cognition and perceptual systems. Locke, the original recipient of the question, approached it as a theoretical exercise relevant to long-standing philosophical issues, such as nativism, the possibility of common sensibles, and the empiricism-rationalism debate. However, philosophers were quick to adopt the experimentalist's stance as soon as they became aware of recoveries from congenital blindness through ophtalmic surgery. Such recoveries were widely reported to support empiricist positions, suggesting that (...) the question had found its empirical answer. Contrary to this common view, we argue that studies of patients recovering from early blindness through surgery cannot provide an answer. In fact, because of the very nature of such ophtalmological interventions it is impossible to test the question in the empirical conditions outlined by Molyneux. Thus we propose that Molyneux's question be treated as an early thought experiment of a specific kind. Although thought experiments of this kind cannot be turned into actual experimental conditions, they provide a conceptual restructuring of theories. Such restructuring in turn leads to new predictions that can then be tested by “normal” experiments. In accord with this interpretation, we show that Molyneux's question can be analyzed into a hierarchy of specific questions about vision in its phenomenal and sensory-motor components. Some of these questions do lead to actual experimental conditions that could be studied empirically. (shrink)

The aim of this article is to draw a sketch of an ontology for Realist Non-Naturalist Cognitivists. A distinction is made between moral property-universals and moral property-particulars. It is argued, first, that moral property-universals have the same ontological status as non-moral property-universals; second, that moral property-universals have many instances in the spatio-temporal world; third that these moral property-instances or -particulars have the same ontological status as non-moral property-particulars.

Can one expect religious minorities to be committed to a liberal democratic state? Can a democratic, Western, liberal state be open and safe for all – both ultra-orthodox and secular alike – and count on the allegiance of all? Does this require that religious minorities ‘hide’ their religious identity and conform to prevailing laws and customs and express their religious views and practices only in the privacy of their own homes? Or should minorities request that they receive public recognition? Ought (...) such minorities tolerate opposing views and practices on matters that are central to their faith, or should they request that these are not expressed in public? In this paper, I discuss and evaluate four possible responses to these questions. (shrink)

Das Verhaltnis von Sprache und Bewusstsein wird als das Verhaltnis der Verhaltnisse angesehen. Das erste Verhaltnis fungiert nicht tech nisch-praktisch oder mathematisch, nicht als Prinzip von Verhalt nissen. Es wird als Bedingung der Moglichkeit und Wirklichkeit eines logischen Ganges von der Substanz iiber die Stadien der Funktion, Refiexion bis zum Begriff angesehen. Der Funktionsbegriff lost nicht den Substanzbegriff ab, wie noch bei Ernst Cassirer. Substanz, Funk tion und Refiexion sind als Momente innerhalb des logischen Begriffs zu denken. Die Frage nach (...) dem Sein tritt nicht in den Vordergrund, obwohl sie das potenzierte Verhaltnis als Frage streift. Entgegen standlichung und Vergegenstandlichung treten innerhalb der Erkennt nis mit dem gleichen Anspruch auf. Die mich seit 1949 beschaftigende Frage nach einer Ubersetzung von Hegels Philosophie des Absoluten in die ihr eigene Dialektik war immer zugleich an die einzelnen Disziplinen der Philosophie gerichtet. Bald wurde klar, dass das zu allen Zeit en geiibte Umschreiben bestimmter philosophischer Disziplinen im Zeit alter des Nihilismus, das das Zeit alter der absoluten Herrschaft der exakten Wissenschaften ist, nur noch mit vorgespielter N aivitat vorgenommen werden konnte. Es dient weder der Stunde noch entspricht es ihrer Not. Philosophische Distanz ist heute im Anblick der Wissenschaften schwer durchzuhal ten. Sie scheint nicht in erster Linie durch Wissenschaftstheorien er reichbar, obwohl diese zur erwiinschten Klarung von Satzen beitragen und deshalb bei dem Versuch der Gewinnung einer Logik von der Sprache her herangezogen werden miissen. (shrink)

Bd. 1. Einleitung: Spannweite des Problems.--Bd. 2. Sprache.--Bd. 3. Wege zum Bewusstsein im Raum von Kant, Hegel und Marx.--Bd. 4/5. Zwei Revolutionen der Denkungsart. Bd. 4. Die erste Revolution der Denkungsart. Kant: Kritik der reiner Vernunft. Bd. 5. Die zweite Revolution der Denkungsart. Hegel: Phänomenologie des Geistes.

Le regard croisé, pour la période contemporaine, sur l’histoire des femmes et l’histoire religieuse, deux champs de l’historiographie française qui se sont longtemps ignorés, permet de saisir les efforts récents d’ouverture et de collaboration qui contribuent, de part et d’autre, à une rénovation historiographique. Revisiter ces deux champs de recherches conduit, de manière plus générale, à une réflexion sur une « histoire sociale du religieux » qui s’élabore aux interfaces de plusieurs champs disciplinaires et peut contribuer, à plus long terme, (...) à leur renouvellement. (shrink)

Il y a un an, j’avais rendu compte d’un ouvrage dirigé par Chantal Paisant sur « la mission au féminin », rassemblant une anthologie de textes missionnaires écrits par des religieuses, dans un numéro de la revue Clio portant sur les colonisations. Ce livre offrait au public francophone des perspectives neuves sur les sources permettant d’envisager une autre histoire des congrégations féminines françaises au xixe siècle, complémentaire de celle entreprise magistralement par Claude Langlois sur...