The person most often credited as the first to free humanity from its bonds in the chain of being was the Renaissance humanist Giovanni Pico della Mirandola. Scholars have asserted that Pico's chain-of-being doctrine was either inspired or predated by earlier European thinkers, namely Marsilio Ficino, Nicholas of Cusa, Allan of Lille, and John Scotus Eriugena. By analyzing the works of the previously listed philosophers, this article argues that Pico's philosophical doctrine was in fact predated by no European writer. Instead, (...) as the analysis of his works will show, the Muslim mystic al-Ghazali was the first to elucidate the ideas that are presently attributed to Pico. Furthermore, after researching Pico's library and scholarly development, the possibility that Pico was inspired by al-Ghazali's writings is assessed. It may be the case that a large part of the philosophical underpinning of Renaissance Humanism has its origins in eleventh-twelfth century Muslim thought. (shrink)

Raymond Van Arragon considers my my suggestion that most of those who never have the opportunity to accept Christ during their earthly lives suffer from transworld damnation, and he offers four different interpretations of that notion. He argues that at least three of these interpretations are such that on them the suggestion becomes implausible. I maintain that once my suggestion is properly understood, then, despite Van Arragon’s misgivings, it ought not to be thought implausible even on the first two, boldest (...) interpretations he offers. (shrink)

In this illuminating study Craig argues that the standard practice of analyzing the concept of knowledge has radical defects--arbitrary restriction of the subject matter and risky theoretical presuppositions. He proposes a new approach similar to the "state-of-nature" method found in political theory, building the concept up from a hypothesis about its social function and the needs it fulfills. Shedding light on much that philosophers have written about knowledge, its analysis and the obstacles to its analysis, and the debate over (...) skepticism, this compelling work will be of interest to students and scholars of epistemology and the philosophy of language. (shrink)

The flow of time is a deep, significant and universal aspect of human life. Yet it remains a mystery and many dismiss the flow of time as illusory. Craig Callender explores this puzzle, and offers a fascinating explanation of why creatures experience time as flowing - even if, as physics suggests, it isn't.

Within a year of each other, three one-volume general dictionaries of philosophy have recently appeared; when our future colleagues in philosophy look back on the 1990s they may well think of it as the decade of reference works. But however productive these years may prove to be in this genre, clearly visible somewhere around the top of the heap will be this handy, useful, entertaining, and instructive contribution from Simon Blackburn. Its two immediate competitors are the Cambridge Dictionary of Philosophy, (...) edited by Robert Audi, and the Oxford Companion to Philosophy, edited by Ted Honderich. No detailed comparison will be attempted here, but two points stand out as obviously giving Blackburn’s dictionary a rather different use and flavor from the others: while containing a closely comparable number of entries, it is distinctly shorter and handier in format; and it has all been written by a single author. (shrink)

Harry C. Boyte. Craig Calhoun. Geoff Eley. Nancy Fraser. Nicholas Garnham. JürgenHabermas. Peter Hohendahl. Lloyd Kramer. Benjamin Lee. Thomas McCarthy. Moishe Postone. Mary P.Ryan. Michael Schudson. Michael Warner. David Zaret.

Drunk drivers and other culpably incapacitated wrongdoers are often taken to pose a problem for reasons-responsiveness accounts of moral responsibility. These accounts predicate moral responsibility upon an agent having the capacities to perceive and act upon moral reasons, and the culpably incapacitated wrongdoers lack exactly those capacities at the time of their wrongdoing. Many reasons-responsiveness advocates thus expand their account of responsibility to include a tracing condition: The culpably incapacitated wrongdoer is blameworthy despite his incapacitation precisely because he is responsible (...) for becoming incapacitated. As some skeptics have suggested, it is not clear that we need tracing. Here, however, I make a stronger case against tracing: I show that tracing gets things wrong. I consider a new sort of case, the case of the Odysseus agent, whose incapacitation is non-culpable (sometimes merely permissible and sometimes praiseworthy). Tracing would have us hold responsible and therefore blame unlucky Odysseus agents, Odysseus agents who commit a wrongdoing in the throes of their non-culpably induced incapacitation. But we should not hold these unlucky Odysseus agents responsible for their incapacitated wrongdoing. Because tracing gets these cases wrong, we should reject tracing. (shrink)

In this book and the companion volume The Tenseless Theory of Time: A Critical Examination, Craig undertakes the first thorough appraisal of the arguments for and against the tensed and tenseless theories of time.

The standard philosophical project of analysing the concept of knowledge has radical defects in its arbitrary restriction of the subject matter, and its risky theoretical presuppositions. Edward Craig suggests a more illuminating approach, akin to the `state of nature' method found in political theory, which builds up the concept from a hypothesis about the social function of knowledge and the needs it fulfils. Light is thrown on much that philosophers have written about knowledge, about its analysis and the obstacles (...) to its analysis, and on the debate over scepticism. It becomes apparent why many languages not only have such constructions as `knows whether' and `knows that', but also have equivalents of `knows how to' and `know' followed by a direct object. Thus the inquiry is both broadened in scope and made theoretically less fragile. (shrink)

The standard philosophical project of analysing the concept of knowledge has radical defects in its arbitrary restriction of the subject matter, and its risky theoretical presuppositions. Edward Craig suggests a more illuminating approach, akin to the `state of nature' method found in political theory, which builds up the concept from a hypothesis about the social function of knowledge and the needs it fulfils. Light is thrown on much that philosophers have written about knowledge, about its analysis and the obstacles (...) to its analysis, and on the debate over scepticism. It becomes apparent why many languages not only have such constructions as `knows whether' and `knows that', but also have equivalents of `knows how to' and `know' followed by a direct object. Thus the inquiry is both broadened in scope and made theoretically less fragile. (shrink)

This paper draws from the fields of history, sociology, psychology, moral philosophy, and organizational theory to establish a theoretical connection between a social/organizational influence (ethical work climate) and an individual cognitive element of moral behavior (moral awareness). The research was designed to help to fill a gap in the existing literature by providing empirical evidence of the connection between organizational influences and individual moral awareness and subsequent ethical choices, which has heretofore largely been merely assumed. Results of the study provide (...) evidence that ethical work climate (EWC) is a primary predictor of individual moral awareness, and that the influence of social factors often overrides the effects of individual differences in a work group setting. Implications for future research are provided. (shrink)

This article is a rebuttal to Robert G. Cavin and Carlos A. Colombetti’s article, “Assessing the Resurrection Hypothesis: Problems with Craig’s Inference to the Best Explanation,” which argues that the Standard Model of current particle physics entails that non-physical things (like a supernatural God or a supernaturally resurrected body) can have no causal contact with the physical universe. As such, they argue that William Lane Craig’s resurrection hypothesis is not only incompatible with the notion of Jesus physically appearing (...) to the disciples, but the resurrection hypothesis is significantly limited in both its explanatory scope and explanatory power. This article seeks to demonstrate why their use of the Standard Model does not logically entail a rejection of the physical resurrection of Jesus when considering the scope and limitations of science itself. (shrink)

How can we talk meaningfully about the past if it does not exist to be talked about? What gives time its direction? Is time travel possible? This defence of presentism - the view that only the present exists - makes an original contribution to a fast growing and exciting debate.

For much of this century, philosophers hoped that Einstein’s general theory of relativity would play the role of physician to philosophy. Its development would positively influence the philosophy of methodology and confirmation, and its ontology would answer many traditional philosophical debates—for example, the issue of spacetime substantivalism. In physics, by contrast, the attitude is increasingly that GTR itself needs a physician. The more we learn about GTR the more we discover how odd are the spacetimes that it allows. Not only (...) does GTR permit singularities, naked and clothed, but it allows time travel, topology change, and event and particle horizons, to name but a few of these oddities. Rather than revel in the riches of the theory, however, many physicists seek to rule out one or more of the above “pathologies” on the grounds that they are “physically unreasonable.” Thus contemporary researchers hawk various “cures” for the “illnesses” of GTR: among them, Chronology Protection to ensure against time travel, Cosmic Censorship for naked singularities, Inflation for horizons, and so on. The physics of these illnesses and cures, and the problems they engender, are the source of much controversy in the physics literature. Philosophers have largely neglected it. But clearly the subject needs philosophers of physics to determine whether the patient is genuinely ailing, and if so, to sift the real antidotes from the snake oil. (shrink)

Universities have flourished in the modern era as central public institutions and bases for critical thought. They are currently challenged by a variety of social forces and undergoing a deep transformation in both their internal structure and their relationship to the rest of society. Critical theorists need to assess this both in order to grasp adequately the social conditions of their own work and because the transformation of universities is central to a more general intensification of social inequality, privatization of (...) public institutions, and reorganization of the relation of access to knowledge. This is also a pivotal instance for asking basic questions about the senses in which the university is or may be ‘public’: where does its money come from? who governs? who benefits? and how is knowledge produced and circulated? (shrink)

In spite of extensive study and efforts to improve business ethics and increase corporate social responsibility, a quick review of almost any business publication will show that breaches of ethics are a common occurrence in the business community. In this paper we explore reasons for potential discrepancies or gaps between organizational and individual ethical standards, the consequences of such discrepancies, and possible methods of reducing the detrimental effects of these differences. The concept of self-leadership, as constructed through social learning theory (...) is examined, and shown to be a potentially valuable tool for employees'' use in making reasoned decisions in varying organizational ethical climates. Specifically, the authors will show how the practice of self-leadership can be employed as an important means to improve moral action within the firm. (shrink)

What is the connection between philosophy as studied in universities and those general views of man and reality which are commonly considered "philosophy"? Through his attempt to rediscover this connection, Craig offers a view of philosophy and its history since the early 17th century. Craig discusses the two contrary visions of man's essential nature that dominated this period--one portraying man as made in the image of God and required to resemble him as closely as possible, the other depicting (...) man as the autonomous creator of his own environment and values--and uses this context to clarify previously opaque textual detail. Illustrating how general concepts embodied by philosophical thought can be embodied in other media--especially literary--the author brings together disparate disciplines; he also reveals striking similarities between Anglo-American and certain 20th-century continental European lines of thought. (shrink)

The Craig Interpolation Theorem is intimately connected with the emergence of abstract logic and continues to be the driving force of the field. I will argue in this paper that the interpolation property is an important litmus test in abstract model theory for identifying “natural,” robust extensions of first order logic. My argument is supported by the observation that logics which satisfy the interpolation property usually also satisfy a Lindström type maximality theorem. Admittedly, the range of such logics is (...) small. (shrink)

As capitalist economies have shifted their primary focus from providing goods and services for all, to concentrating wealth at the top echelons of societies, social entrepreneurs have been one source of re-capturing the original intent of capitalism. Social entrepreneurs have combined the efficiency and effectiveness of business organizations with the social concerns of many non-profit and governmental agencies. As a result, social entrepreneurship is viewed as having significant potential for alleviating many of the social ills we now face. To accomplish (...) this mission, however, will require expansion of social enterprises beyond their current footprints. We explore alternate methods of expansion, scaling and replication, and then examine potential catalysts, which can enable social entrepreneurs to attain their goals of social improvement. The catalysts we identify are effectual logic, enhanced legitimacy through appropriate reporting metrics, and information technology. We conclude with two brief case studies that exemplify how these catalysts are currently working to enhance the effectiveness of social start-ups. (shrink)

This is the table of contents and first chapter of Physics Meets Philosophy at the Planck Scale (Cambridge University Press, 2001), edited by Craig Callender and Nick Huggett. The chapter discusses the question of why there should be a theory of quantum gravity. We tackle arguments that purport to show that the gravitational field *must* be quantized. We then introduce various programs in quantum gravity and discuss areas where quantum gravity and philosophy seem to have something to say to (...) each other. (shrink)

Moralism involves the distortion of moral thought, the distortion of reflection and judgement. It is a vice, and one to which many - from the philosopher to the media pundit to the politician - are highly susceptible. This book examines the nature of moralism in specific moral judgements and the ways in which moral philosophy and theories about morality can themselves become skewed by this vice. This book ranges across a wide range of topics: the problem of the demandingness of (...) morality; the conflict between moral and other values; the contrast between the practice of moral philosophy and other modes of moral thought or reflection; moralism in the media; and, moralism in the public discussion of literature and art. This highly original and provocative book will be of interest to students of philosophy, psychology, theology and media, and to anyone who takes a serious interest in contemporary morality. (shrink)

I. Two topics given prominence in the early sections of Hume's Enquiry Concerning Human Understanding are those of thought and belief. Of each Hume asks two questions. One, which we might call the constitutive question: what exactly is it to have a thought, or to hold a belief?—and another, which we may call the genetic question: how do we come by our thoughts, or our capacity to think them, and how do we come to believe that certain of these thoughts (...) are true? In this lecture I shall be considering the detail of Hume's answers to these questions; but first I want to say a little about why they should have loomed large for him at all. (shrink)

During the last several years, philosophers of religion have witnessed a long-drawn debate between Nelson Pike and John Fischer on the problems of theological fatalism, Fischer claiming in his most recent contribution to have proved that even if God's past beliefs are ‘nice soft facts’, still theological fatalism cannot be averted. Unfortunately, this debate has not – at least it seems to this observer – served substantially either to clarify the issues involved or to move toward a resolution of the (...) question, but has instead confused matters by its use of misleading terminology and diverted the discussion into unpromising side roads. (shrink)

People who approach philosophy, as it figures in the activities of mostEnglish-speaking universities, often find their expectations curiously wideof the mark. They have expectations, of course, because the word ‘philosophy’ is not a technical term; there is no need to have taken any exams to use it happily enough in general conversation.

Beyond the Learning Curve reviews and considers the psychology of skill acquisition. In so doing the authors propose a whole new theory of mental function - demonstrating that the mind is subject to the same natural laws as the physical world. Accessibly written, 'Beyond the learning curve' is a thought provoking and challenging new text for students and researchers in the cognitive sciences.

This paper deals with, prepositional calculi with strong negation (N-logics) in which the Craig interpolation theorem holds. N-logics are defined to be axiomatic strengthenings of the intuitionistic calculus enriched with a unary connective called strong negation. There exists continuum of N-logics, but the Craig interpolation theorem holds only in 14 of them.

The manifest image is teeming with activity. Objects are booming and buzzing by, changing their locations and properties, vivid perceptions are replaced, and we seem to be inexorably slipping into the future. Time—or at least our experience in time— seems a very turbulent sort of thing. By contrast, time in the scientist image seems very still. The fundamental laws of physics don’t differentiate between past and future, nor do they pick out a present moment that flows. Except for a minus (...) sign in the relativistic metric, there are few differences between the temporal and spatial coordinates in natural science. We seem to have, to echo another debate, an “explanatory gap” between time as we find it in experience and as we find it in science. Reconciling these two images of the world is the principal goal of philosophy of time. (shrink)

Throughout this century many philosophers and physicists have gone for thc ‘big ki11’ regarding tenses. They have tried to show via McTaggart’s paradox and special relativity that tcnscs arc logically and physically impossible, rcspcctivcly. Ncithcr attempt succccds, though as I argue, both lcavc their mark. In thc iirst two sections of thc paper I introduce some conceptual difficulties for the tensed theory of time. The next section then discusses the standing 0f tenses in light of special relativity, cspccially rcccnt work (...) by Stcin on thc topic. I argue that, Stcin’s possibility thcorcm notwithstanding, special relativity is inconsistent with any philosophicully interesting conception of tense. Finally, I search for help for tenses in the broader context of quantum theory, Lorcntzian interpretations 0f time dilation/length contraction, and gcncral relativistic spacctimcs. I suggest that these avenues d0 not provide tenses the home for which some have hoped. (shrink)

The larger project of which this volume forms part is an attempt to craft a coherent doctrine of divine eternity and God's relationship to time.

In ‘Professor Mackie and the Kalam Cosmological Argument’ , 367–75), Professor William Lane Craig undertakes to demonstrate that J. L. Mackie's analysis of the kalam cosmological argument in The Miracle of Theism is ‘superficial’, and that Mackie ‘has failed to provide any compelling or even intuitively appealing objection against the argument’ . I disagree with Craig's judgement; for it seems to me that the considerations which Mackie advances do serve to refute the kalam cosmological argument. Consequently, the purpose (...) of this paper is to reply to Craig's criticisms on Mackie's behalf. (shrink)

For the generalizations of thermodynamics to obtain, it appears that a very ‘special’ initial condition of the universe is required. Is this initial condition itself in need of explanation? I argue that it is not. In so doing, I offer a framework in which to think about ‘special’ initial conditions in all areas of science, though I concentrate on the case of thermodynamics. I urge the view that it is not always a serious mark against a theory that it must (...) posit an ‘improbable’ initial condition. (shrink)

I will consider what literature might add to moral thought and understanding as distinct from moral philosophy as it is commonly understood. My argument turns on a distinction between two conceptions of moral thought. One in which the point of moral thought is that it should issue in moral judgement leading to action; the other in which it is concerned also with what Iris Murdoch calls ‘the texture of a man’s being or the nature of his personal vision’. Drawing on (...) this second conception and Dostoevsky’s The Idiot, I argue that the question ‘what ought I to do?’ can itself distort moral understanding—that this question may undermine the connection between understanding human life and living a human life. I then argue that insofar as literature is concerned with what is possible within a human life, it has a distinct contribution to make to moral thought, in particular to our reflections on the nature of moral thought itself. (shrink)

Thermodynamics is the science that describes much of the time asymmetric behavior found in the world. This entry's first task, consequently, is to show how thermodynamics treats temporally ‘directed’ behavior. It then concentrates on the following two questions. (1) What is the origin of the thermodynamic asymmetry in time? In a world possibly governed by time symmetric laws, how should we understand the time asymmetric laws of thermodynamics? (2) Does the thermodynamic time asymmetry explain the other temporal asymmetries? Does it (...) account, for instance, for the fact that we know more about the past than the future? The discussion thus divides between thermodynamics being an explanandum or explanans. In the former case the answer will be found in philosophy of physics; in the latter case it will be found in metaphysics, epistemology, and other fields, though in each case there will be blurring between the disciplines. (shrink)

Contemporary science presents us with the remarkable theory that the universe began to exist about fifteen billion years ago with a cataclysmic explosion called "the Big Bang." The question of whether Big Bang cosmology supports theism or atheism has long been a matter of discussion among the general public and in popular science books, but has received scant attention from philosophers. This book sets out to fill this gap by means of a sustained debate between two philosophers, William Lane (...) class='Hi'>Craig and Quentin Smith, who defend opposing positions. Craig argues that the Big Bang that began the universe was created by God, while Smith argues that the Big Bang has no cause. Alternating chapters by the two philosophers criticize and attempt to refute preceding arguments. Their arguments are based on Einstein's theory of relativity and include a discussion of the new quantum cosmology recently developed by Stephen Hawking and popularized in A Brief History of Time. (shrink)

In a 2010 article Turri puts forward some powerful considerations which suggest that Williamson's view of knowledge as the most general factive mental state is false. Turri claims that this view is false since it is false that if S sees that p, then S knows that p. Turri argues that there are cases in which (A) S sees that p but (B) S does not know that p. In response I offer linguistic evidence to suppose that in propositional contexts (...) “see” does not have the sort of meaning (a purely perceptual meaning) which would sustain Turri's claims about the cases he offers (specifically, the (A) verdicts). (shrink)

In this article I present an original interpretation of Roy Bhaskar’s project in Dialectic: The Pulse of Freedom. His major move is to separate an ontological dialectic from a critical dialectic, which in Hegel are laminated together. The ontological dialectic, which in Hegel is the self-unfolding of spirit, becomes a realist and relational philosophical anthropology. The critical dialectic, which in Hegel is confined to retracing the steps of spirit, now becomes an active force, dialectical critique, which interposes into the ontological (...) dialectic at the ‘fourth dimension’ of a naturalistically reconfigured account of relational human nature, agency. This account allows Bhaskar to explain and vindicate the crucial role social criticism must play in any realistic project of self-emancipation, and to create a space that didn’t exist in Hegel for an open-ended concrete utopianism. Freedom is thus the actualization of human nature, but is not automatic: the relation of human nature to freedom is mediated historically through dialectical critique, which, informed by concrete utopianism, can have emancipatory power. Content Type Journal Article Category Article Pages 13-44 Authors Craig Reeves, Brunel University Journal Journal of Critical Realism Online ISSN 1572-5138 Print ISSN 1476-7430 Journal Volume Volume 12 Journal Issue Volume 12, Number 1 / 2013. (shrink)

While investigating the role of business and accepting that profitable partnerships are the primary solution for poverty alleviation, we voice certain concerns that we hope will extend the authors’ discourse in Alleviating Poverty through Profitable Partnerships . We present a model that we believe can serve as an effective framework for addressing these issues. We then establish the imperative of inclusive growth. Here, we engage with the necessity of formulating strategies that focus on the pace and, importantly, the pattern of (...) economic growth, including its social and cultural dimensions. We also deliberate on the parameters of inclusive growth with the overriding objective of ensuring that multiple strata of society share the benefits of globalization. Turning to the critical role of institutions in promoting social welfare, we explore the impact of government policy vis-à-vis the leverage enjoyed by other social institutions. Despite the reality that state and private interests often operate at cross purposes, we argue that government must still be an integral part of the solution matrix. With direction from other social institutions, entrepreneurial forces can be unleashed to tackle endemic poverty prevalent in the base of the pyramid. We then provide an in-depth case study in which the availability of telecommunications in rural areas was utilized as a means to foster development and ensure inclusive growth. The conclusion examines lessons learned while operationalizing the model, and spells out the impact of our enablers at ground level. (shrink)

Over the last half century, possible worlds have bled into almost every area of philosophy. In the metaphysics of modality, for example, philosophers have used possible worlds almost exclusively to illuminate discourse about metaphysical necessity and possibility. But recently, some have grown dissatisfied with possible worlds. Why are horses necessarily mammals? Because the property of being a horse bears a special relationship to the property of being a mammal, they say. Not because every horse is a mammal in every possible (...) world. Some have recently begun to use properties to develop rivals to possible worlds semantics which may someday compare in formal power and capture the different systems of modal logic. In this paper, I do two things. I first offer a quick primer on possible worlds semantics. Then I discuss three rivals and the work they have left to do. (shrink)