Can we understand what makes someone the same person without understanding what it is to be a person? Prereflectively we might not think so, but philosophers often accord these questions separate treatments, with personal-identity theorists claiming the first question and free-will theorists the second. Yet much of what is of interest to a person—the possibility of survival over time, compensation for past hardships, concern for future projects, or moral responsibility—is not obviously intelligible from the perspective of either question alone. Marya (...) Schechtman encourages us to adopt a more unified perspective. (shrink)

The concept of identity has been seen to lead to paradox: we cannot truly and usefully say that a thing is the same either as itself or as something else. This book is a full examination of this paradox in philosophical logic, and of its implications for the philosophy of mathematics, the philosphy of mind, and relativism about identity. The author's account involves detailed discussion of the views of Wittgenstein, Russell, Frege, and Hintikka.

When people think about perversion, sexual examples come readily to mind, and this is probably as it should be. Sexual attraction centrally involves a range of desires, some of them typically intense, for the object of the attraction; and such desires are, if anything can be, candidates for being perverted. Philosophers who investigate perversion, too, are drawn to sexual instances of perversion, doubtless for similar reasons. Up to a point, I shall conform to this tendency myself, but my chief interest (...) lies in resisting a sexual focus, and in spending more time on the general idea of a perversion, which can be considered independently of sexual examples. (shrink)

Philosophers have met with many problems in discussing the interconnected concepts being, identity, and truth, and have advanced many theories to deal with them. Williams argues that most of these problems and theories result from an inadequate appreciation of the ways in which the words "be," "same," and "true" work. By means of linguistic analysis he shows that being and truth are not properties, and identity is not a relation. He is thus able to demystify a number of metaphysical issues (...) concerning the meaning of the word "I," the relation between the mental and the physical, objects of thought, times and places, and the nature of reality. Williams presents his views clearly, with a minimum of technicality, and with rich and apt examples, so that they will be accessible to readers not versed in symbolic logic. (shrink)

In the opening chapter of this book, Timothy Costelloe develops an interpretation of Hume's doctrines in "Of the Standard of Taste" and then proceeds, in the second chapter, by extending that interpretation to Hume's moral philosophy. According to Costelloe, the "real value" of his attempt to clarify Hume's essay is to be found in the broader application. But since that value will not be real unless the interpretation of the essay has merit, the first chapter is clearly vital to the (...) enterprise, and so deserves particular attention.Costelloe sides with those who emphasize, on Hume's behalf, the rules of art rather than the joint verdict of true judges, and he wants to. (shrink)

The view that death is the loss of a person's future is less defensible than many philosophers have thought, in part because it is often presented as a response to an indefensibly crude Epicurean doctrine. But the most direct argument for this view suffers from two sorts of ambiguity – the first concerning what it is to "have" a future to lose, the second concerning what the loss consists in. However, another conception of what is lost is possible, and this (...) alternative, which is more congenial to the Epicurean outlook, does not depend on considerations about the future. (shrink)

This paper looks at a passage from the History of England in which Hume says that Edmund Spenser is an excellent but unread writer. This type of remark (the ‘Spenser judgement’) should not be explained away. Hume himself does not show how the Spenser judgement is possible, but a passage in ‘Of the Standard of Taste’ can nevertheless be reinterpreted so as to yield a distinction on which an acceptable account relies.

Global leadership is the pivotal point for appropriate policies and action to ensure human survival, but a fast-changing world requires a learning leadership. How can potential and serving leaders acquire the necessary skills, abilities, and attributes for them to recognize and address the threats and challenges to our survival in the contemporary world? Serving leaders have little time for formal learning. They learn on the job through reciprocal peer interaction and transactional relationships with their followers. But the global aspect demands (...) another dimension, cybernetic learning, within which an awareness of global ethics is central. (shrink)

David Hume's relatively short essay 'Of the Standard of Taste' deals with some of the most difficult issues in aesthetic theory. Apart from giving a few pregnant remarks, near the end of his discussion, on the role of morality in aesthetic evaluation, Hume tries to reconcile the idea that tastes are subjective (in the sense of not being answerable to the facts) with the idea that some objects of taste are better than others. 'Tastes', in this context, are the pleasures (...) or displeasures that a person can take in the beauties of poems, paintings, and other artistic compositions (though Hume also wants to stress the continuities between tastes, so understood, and the bodily sense of taste). The position at which Hume arrives in the essay (despite some dialectical unclarity) is that some people – the 'true judges'– determine by their 'joint verdict' which works are meritorious. This solution continues to exercise a fascination, as does Hume's complicated route to it. Author Recommends: Paul Guyer, 'The Standard of Taste and the "Most Ardent Desire of Society" ', Values of Beauty (Cambridge: Cambridge University Press, 2005), 37–76. This paper places 'Of the Standard of Taste' in an especially rich context, and asks why Hume concentrates on true judges instead of the improvement of one's own taste. Mary Mothersill, 'Hume: "Of the Standard of Taste" ', Beauty Restored (Oxford: Clarendon Press, 1984), 177–208. This chapter, embedded in an exposition of Mothersill's 'First Thesis' (the denial that there are principles of taste) and 'Second Thesis' (the affirmation that some judgments of taste are genuine judgments), gives a detailed running commentary on Hume's essay. A shorter self-contained version of the chapter appeared as 'Hume and the Paradox of Taste' in Aesthetics: A Critical Anthology , 2nd ed., eds. George Dickie, Richard Sclafani, and Ronald Roblin (New York, NY: St. Martin's Press, 1989, 269–86). Jerrold Levinson, 'Hume's Standard of Taste: The Real Problem', Journal of Aesthetics and Art Criticism (2002): 227–38. An importance recent article, Levinson's piece argues that the 'real' difficulty with Hume's essay has gone unnoticed: why should I care about what Hume's true judges think? Christopher Williams, 'Some Questions in Hume's Aesthetics', Philosophy Compass 2/2 (2007). This article provides a brief overview of the topics discussed under weeks 3–5 in the sample syllabus below. It is intended to provide a roadmap for the particular set of readings listed there. David Wiggins, 'A Sensible Subjectivism?', Needs, Values, and Truth , 3rd ed. (Oxford: Clarendon Press, 1998), 185–214. This is a stimulating paper in moral philosophy that treats Hume's essay on taste as a model for a serious subjectivism. Wiggins then presents his own brand of subjectivism as an alternative to Hume's. Online Materials: Hume's Aesthetics (Ted Gracyk): http://plato.stanford.edu/entries/hume-aesthetics/ Sample Syllabus: Recommended background reading on Hume's historical context: Peter Kivy, The Seventh Sense: Francis Hutcheson and Eighteenth-Century British Aesthetics , 2nd ed. (Oxford: Oxford University Press, 2003), especially Part III. Recommended background reading on the general topic of taste: David A. Whewell, 'Taste', Blackwell Companion to Aesthetics (Oxford: Blackwell, 1992), 415–18. Dabney Townsend and Carolyn Korsmeyer, 'Taste', Encyclopedia of Aesthetics , ed. Michael Kelly (New York, NY and Oxford: Oxford University Press, 1998), 4:355–62. Ted Cohen, 'The Philosophy of Taste: Thoughts on the Idea', Blackwell Guide to Aesthetics , ed. Peter Kivy (Oxford: Blackwell, 2004), 167–73. Week 1: Hume on beauty, art, and aesthetic judgment in the Treatise of Human Nature and the Enquiry Concerning the Principles of Morals The following references are usable for any complete edition of the Treatise or Enquiry Treatise , 2.1.8 ('Of Beauty and Deformity') Treatise , 2.2.5 ('Of Our Esteem for the Rich and Powerful') Treatise , 2.2.8 ('Of Malice and Envy'), final three paragraphs Treatise , 2.2.11 ('Of the Amorous Passion, or Love Betwixt the Sexes') Treatise , 3.1.2 ('Moral Distinctions Deriv'd from a Moral Sense') Treatise , 3.3.1 ('Of the Origin of the Natural Virtues') Treatise , 3.3.5 ('Some Farther Reflexions Concerning the Natural Virtues') Enquiry , Appendix 1 ('Of moral sentiment') Week 2: Hume's essays Essays Moral, Political, and Literary , ed. Eugene Miller (Indianapolis, IN: LibertyClassics, 1985) is the most commonly used edition today. 'Of the Delicacy of Taste and Passion' 'Of Eloquence' 'Of the Rise and Progress of the Arts and Sciences' 'Of Simplicity and Refinement in Writing' 'Of Tragedy' 'Of the Standard of Taste' Week 3: Circularity–Virtuous or Vicious? Peter Kivy, 'Hume's Standard of Taste: Breaking the Circle', British Journal of Aesthetics (1967): 57–66. David Wiggins, 'A Sensible Subjectivism?', Needs, Values, and Truth , 3rd ed. (Oxford: Clarendon Press, 1998), 185–214. Week 4: Rules of Art Mary Mothersill, 'Hume: "Of the Standard of Taste" ', Beauty Restored (Oxford: Clarendon, 1984), 177–208. James Shelley, 'Hume's Double Standard of Taste', Journal of Aesthetics and Art Criticism (1994): 437–45. Nick Zangwill, 'Hume, Taste, and Teleology', The Metaphysics of Beauty (Ithaca, NY: Cornell University Press, 2001), 149–65. Week 5: The True Judge Malcolm Budd, 'Hume and Kant', 'Hume's Standard of Taste', 'Hume and Human Nature', Values of Art (London: Allen Lane, 1995), 16–24 . Paul Guyer, 'The Standard of Taste and the "Most Ardent Desire of Society" ', Values of Beauty (Cambridge: Cambridge University Press, 2005), 37–76. Jerrold Levinson, 'Hume's Standard of Taste: The Real Problem', Journal of Aesthetics and Art Criticism (2002): 227–38. Week 6: Moralism in Aesthetic Judgment: Hume and Beyond Kendall Walton, 'Morals in Fiction and Fictional Morality', Proceedings of the Aristotelian Society (1994): 27–50. Richard Moran, 'The Expression of Feeling in Imagination', Philosophical Review (1994): 75–106. Tamar Szabo-Gendler, 'The Puzzle of Imaginative Resistance', Journal of Philosophy (2000): 55–81. Focus Questions 1. How does Hume distinguish between matters of 'fact' and 'sentiment'? 2. What is a 'rule of art', and are there any rules? 3. Can a bad critic be 'silenced'? 4. What are the characteristics of good critics? 5. Should we expect good critics to agree on the merits of a work, and should I care about becoming a good critic myself? 6. Is it possible to distinguish variations in taste for which we should expect a standard and variations for which it is 'vain' to have such an expectation? 7. How is the excellence of a work related to the exercise of taste? 8. If a work of literature has a moral outlook that differs from our own, should we consider the work defective on literary grounds? (shrink)

This study analyzes the long-term reasons why Udmurt occupies a restricted linguistic space in the post-Soviet state – the low status of Udmurt, due to Soviet language and other policies; urbanization; population shifts; myths and stereotypes about Udmurts; making Russian compulsory after 1938 – and the consequences of this for the fate of the Udmurt language today (relatively few native speakers). The central argument is that Udmurts have not overcome the Stalinist legacy, which led to the reversal of Lenin’s ‘affirmative (...) action’ policy on non-Russian languages. This stems from the failure of the elites in the Udmurt Republic to pursue an ethnic mobilization strategy to promote the Udmurt language in contemporary Russia. Drawing upon language planning and ethnic policy elsewhere in Russia (Tatarstan) and in the UK (Wales), this article outlines ways to raise the status of Udmurt without generating inter-ethnic conflict, thereby creating a ‘space for all’. (shrink)

As Plato’s tripartite division of the soul, Descartes’s criterion of clear and distinct ideas, and Kant’s notion of the categorical imperative attest, philosophy has traditionally been wedded to rationalism and its “intellectualist” view of persons. In this book Christopher Williams seeks to wean his fellow philosophers away from an overly rationalistic self-understanding by using resources that are available within the philosophical tradition itself, including some that anticipate strands of Nietzsche’s thought. The book begins by developing Hume’s critique of rationalism, with (...) reference especially to the section of the _Treatise_ that deals with the continuing existence of bodies and to his neglected essay “The Sceptic” where Hume reveals the importance of our embodiment through a comic portrayal of philosophers’ efforts to “correct our sentiments.” Then it moves on to ward off charges of irrationalism by showing that, although our powers of self-correction are more limited than the rationalist thinks they are, a Humean position is able both to sustain a commitment to reflection and to sensitize us to a version of irrationalism, manifest in monotheistic theologies, that is otherwise difficult to detect. The book concludes, more speculatively, with a comparison of persons to artworks in order to show how our aesthetic dimension is the source of some of the normative work previously assigned to rationalist reason. Ranging as it does across subfields from epistemology and history of philosophy to ethics and aesthetics, _A Cultivated Reason_ should appeal to a wide audience of philosophers and to scholars in other fields as well. (shrink)

Given the importance of cross-disciplinary research, facilitating CDR effectiveness is a priority for many institutions and funding agencies. There are a number of CDR types, however, and the effectiveness of facilitation efforts will require sensitivity to that diversity. This article presents a method characterizing a spectrum of CDR designed to inform facilitation efforts that relies on bibliometric techniques and citation data. We illustrate its use by the Toolbox Project, an ongoing effort to enhance cross-disciplinary communication in CDR teams through structured, (...) philosophical dialogue about research assumptions in a workshop setting. Toolbox Project workshops have been conducted with more than 85 research teams, but the project's extensibility to an objectively characterized range of CDR collaborations has not been examined. To guide wider application of the Toolbox Project, we have developed a method that uses multivariate statistical analyses of transformed citation proportions from published manuscripts to identify candidate areas of CDR, and then overlays information from previous Toolbox participant groups on these areas to determine candidate areas for future application. The approach supplies 3 results of general interest: A way to employ small data sets and familiar statistical techniques to characterize CDR spectra as a guide to scholarship on CDR patterns and trends. A model for using bibliometric techniques to guide broadly applicable interventions similar to the Toolbox. A method for identifying the location of collaborative CDR teams on a map of scientific activity, of use to research administrators, research teams, and other efforts to enhance CDR projects. (shrink)

The children’s reader, Udmurtiia naveki s Rossiei, celebrates the “450th anniversary of the voluntary entry of Udmurtia into the Russian State structure”. Published in Russian, one of its aims is to familiarize young children (aged 10 and under) with “key events” in Udmurt-Russian relations leading up to the inclusion of Udmurt-inhabited areas in the Russian Empire; emphasizing throughout the absence of inter-ethnic conflict in a “multi-ethnic Udmurtia”. Drawing on history, corpus linguistics and Critical Discourse Analysis, we show how the official (...) representations of Udmurtia and Udmurts, as presented in the reader, fail to provide them with a distinct ethnic voice – separate from Russia – within today’s Russian Federation. Specific attention is paid to the consequences of using ‘unity’ as an argument for achieving ethno-linguistic equality via a Russian civic identity; the way(s) in which this serves the Russian government’s agenda; and its effect on the construction of Udmurt identity. (shrink)

ConclusionWe examined, on a cursory and suggestive level, the role of desire in the psychiatric courtroom. Employing selected conceptualizations from Lacan's semiosis, we demonstrated how this desire is essentially quashed and silenced by the clinicolegal community. Put another way, given the opinion inBoggs, we see how the essential being and way of knowing for diverse mentally ill citizens, are repressed by the psycholegal establishment. Indeed, followingBoggs, the only knowledge claims embraced by the court were those articulations uttered by experts, and (...) others similarly situated, who spoke the jargon of psychiatric justice. Not only does this decision making deny and invalidate the disparate voices of psychiatric consumers, it limits prospects for developing new and alternative sign meanings in law that more fully represent the experiences of the differently abled and other disenfranchised groups. Thus, regrettably,Boggs symbolizes not only the loss of agency for disordered subjects in the clinicolegal system but, more generally, the law's failure to promote emancipatory justice. (shrink)

I argue that photographic pictures need not depict their causes. The argument proceeds by an examination of puzzle cases in which the visible content of a photograph appears to diverge from its cause. I discuss an objection to the foregoing thought experiment, and also various sources of, and reinforcements for, the causal intuition.

This article examines mental health advocacy,exploring the philosophy of the gift and thepsychology of forensic intervention. Byselectively, though strategically, reviewing the workof Hobbes, Emerson, and Nietzsche,we argue that egoism, charity, and pity displace altruistic, selfless gift-giving. To furtherlegitimize our analysis, we consider Derrida's semiotic deconstructionism and Lacan's psychoanalytic semiotics. Derrida points outhow gift-giving is an aporetic reality; that is,it represents an (im)possibility. Lacandemonstrates how the mirror stage of development givesrise to the self-other ego, in which the subjectis always and already (...) divided. We subsequentlyexplain, therefore, how the gift of mental healthadvocacy must necessarily proceed, in part, from self-interests (i.e., egoism), making the virtuousact of mental health advocacy an (im)possibility. (shrink)

His own approach to aesthetics was unusually pure. Frank Sibley wrote lapidary essays that remain models of a type of philosophical prose in which distinctions are carefully drawn, arguments are patiently developed, and a clarity of overall conception is achieved through a great economy of means. The virtues most often mentioned in connection with Sibley are those of this type of prose. But his philosophical approach was pure in another—and more substantive—sense too. Sibley characteristically investigated conceptual issues that were identifiable (...) without regard to specific aesthetic contexts. For instance, when Sibley discussed gracefulness, the particular point he had in mind could, if he so chose, be made about a vase, a line in a painting, the arch of a person’s eyebrow, or a pebble. We might think that such a procedure would severely constrain the interestingness of what an aesthetician has to say, and yet time and again Sibley shows us how much there is to gain from it. If being a phenomenologist means having a keen eye for elusive but potentially vital features of our experience, then Sibley, as a phenomenologist of the aesthetic, has no peers. (shrink)

I argue that photographic pictures need not depict their causes. The argument proceeds by an examination of puzzle cases in which the visible content of a photograph appears to diverge from its cause. I discuss an objection to the foregoing thought experiment, and also various sources of, and reinforcements for, the causal intuition.

The costs of anthropogenic environmental change are usually discussed in broad terms, for example embracing damage to the ecosystem or buildings. There has been little consideration of the direct human dimension – the cost to and of environmental victims – except in clinical terms. In order to prevent and minimise environmental victimisation it seems necessary to present cost arguments to governments and commerce. This paper outlines the personal, social and cash costs of environmental victimisation, using the psycho-social literature, and brief (...) case studies of intellectual disability, road transport and cross-border pollution. It is proposed that governments and commerce might not respond in obvious ways to these cost arguments, but 'trust' is identified as a cost that both may recognise. It is concluded that the concept of loss-costs should be central to any analysis, and the paper provides a 'Framework for comprehensive argument of the costs of environmental victimisation', in the form of a simple matrix. (shrink)

Most of the biological and earth sciences are concerned with finding the differences between things and the magnitude of those differences, while science is occupied exploring these spaces and changes, religion is looking for a way to establish a unity of the parts. An interesting and valid question can be formulated by synthesizing the dedication to detail of the one with the great encompassing cohesiveness of the other. What is there to be seen if the form, material, structure, function and (...) size of objects and organisms were to be investigated with the overview sought by religion? ;Our world is comprised of a diversity of form; trees, clouds, bicycles, washsinks. These forms have a programmed series of causes and events that lead them to assume their shapes. The separation between the man-made and the natural becomes unimportant in this scheme, but because of complex inter-relations, correlations begin to emerge that relate seemingly diverse elements, dragonfly wings - veins, and sidewalk cracks, seed pods and machines. ;In words and photographs I have examined the primary physical causes of form diversity and similarity. Sometimes totally different objects and organisms appear very similar to one another and take on definite and like patterns as they respond to a spectrum of influences such as structure, the laws governing the subdivisions of space or the legacy of inheritance. In other circumstances the shape of both the living and non-living are made very different by such effects as size and material composition. ;It should be noted that this study is by no means a catalog of all that is possible in the determination of form; the information gathered here is a sampling of some of the simpler aspects of the physical world. Even with this necessary limiting of scope, it can be possible to give insight to that intricate, incredibly complex and beautiful series of interrelationships that exists about us. Those among us who affect the environment to a greater degree---builders, architects, artists and designers---might, with this understanding, approach their work with more compassion and sensitivity. This study is intended to be the outline for a book to be used as a text, but not in the sense that the reader can absorb, memorize and apply a quotient of facts to a given problem. But instead, it is thought that through a few examples the reader will gain the insight for an intuitive and knowing approach to the change of his physical environment. (shrink)

How does law effect well-being? Can school rules influence the feel-good factor among children? If a self-perception of being ‘good’ improves well-being, people would prefer to be good—even children. But traditional school rules are often contrary to the principles of well-being, and create ‘good criminals’. Starting from the seemingly absurd truth—‘crime is caused by the law’— the paper proposes that children should learn to view law critically and creatively. Then, through a novel application of Occupational Therapy , and using ‘law’ (...) to focus social agency, a case study develops ‘The law of school dress’ as a public good. The result reflects Jeremy Bentham’s Principle of Utility. Philosophy of OT reminds us that the ultimate purpose of education is not just to learn: it is to improve well-being through learning as meaningful ‘occupation’. And ‘law’ has a part to play. (shrink)