Information can be public among a group. Whether or not information is public matters, for example, for accounts of interdependent rational choice, of communication, and of joint intention. A standard analysis of public information identifies it with (some variant of) common belief. The latter notion is stipulatively defined as an infinite conjunction: for p to be commonly believed is for it to believed by all members of a group, for all members to believe that all members believe it, and so (...) forth. This analysis is often presupposed without much argument in philosophy. Theoretical entrenchment or intuitions about cases might give some traction on the question, but give little insight about why the identification holds, if it does. The strategy of this paper is to characterize a practical-normative role for information being public, and show that the only things that play that role are (variants of) common belief as stipulatively characterized. In more detail: a functional role for “taking a proposition for granted” in non-isolated decision making is characterized. I then present some minimal conditions under which such an attitude is correctly held. The key assumption links this attitude to beliefs about what is public. From minimal a priori principles, we can argue that a proposition being public among a group entails common commitment to believe among that group. Later sections explore partial converses to this result, the factivity of publicity and publicity from the perspective of outsiders to the group, and objections to the aprioricity of the result deriving from a posteriori existential presuppositions. (shrink)

Bazzocchi disposes the text of the Tractatus in a user-friendly manner, exactly as Wittgenstein's decimals advise. This discloses the logical form of the book by distinct reading units, linked into a fashioned hierarchical tree. The text becomes much clearer and every reader can enjoy, finally, its formal and literary qualities.

Knowledge of mechanisms is critical for causal reasoning. We contrasted two possible organizations of causal knowledge—an interconnected causal network, where events are causally connected without any boundaries delineating discrete mechanisms; or a set of disparate mechanisms—causal islands—such that events in different mechanisms are not thought to be related even when they belong to the same causal chain. To distinguish these possibilities, we tested whether people make transitive judgments about causal chains by inferring, given A causes B and B causes C, (...) that A causes C. Specifically, causal chains schematized as one chunk or mechanism in semantic memory led to transitive causal judgments. On the other hand, chains schematized as multiple chunks led to intransitive judgments despite strong intermediate links. Normative accounts of causal intransitivity could not explain these intransitive judgments. (shrink)

The AGI alignment problem has a bimodal distribution of outcomes with most outcomes clustering around the poles of total success and existential, catastrophic failure. Consequently, attempts to solve AGI alignment should, all else equal, prefer false negatives (ignoring research programs that would have been successful) to false positives (pursuing research programs that will unexpectedly fail). Thus, we propose adopting a policy of responding to points of philosophical and practical uncertainty associated with the alignment problem by limiting and choosing necessary assumptions (...) to reduce the risk of false positives. Herein we explore in detail two relevant points of uncertainty that AGI alignment research hinges on---meta-ethical uncertainty and uncertainty about mental phenomena---and show how to reduce false positives in response to them. (shrink)

In a recent article Duncan Purves, Ryan Jenkins, and B. J. Strawser argue that in order for a decision in war to be just, or indeed the decision to resort to war to be just, it must be the case that the decision is made for the right reasons. Furthermore, they argue that this requirement holds regardless of how much good is produced by said action. In this essay I argue that their argument is flawed, in that it mistakes what (...) makes an agent morally good for what makes an act morally good. I argue that the main thrust of Purves et al.’s argument in fact undermines the conclusion they wish to draw, and that the reasons for one’s action do not make an in principle difference to the morality of actions in war. I further argue that this position undermines the traditional ad bellum just war constraint of right intention, and that the morality of actions in war is, at core, only concerned with outcomes. I conclude by clarifying that one’s reasons for action do in fact matter when deciding to enter war or kill in war, but only because one’s reasons significantly impact the way in which one acts. The purpose of this paper is to clear the theoretical space by showing why intentions/reasons do not in principle matter when assessing the morality of war (or killing), but this should not be taken as an argument that we should ignore intentions/reasons altogether. (shrink)

In his article, a unified brain-based determination of death is described by James Bernat (2024) as a permanent cessation of systemic circulation causing a permanent cessation of brain circulation...

Includes bibliographical references and index.

Response to commentaries on keynote article.

A central theme in the scholarly literature on Enlightenment Europe concerns the increased focus on the role of reason in the development of European thought, especially in the development of the new science by the natural philosophers. As a consequence, there is a tendency in both philosophical scholarship and teaching to bind philosophy and science tightly together. While there is certainly much that is correct in this approach, one motivation for pluralizing philosophy’s past is that this story leaves out a (...) great deal that is important in Enlightenment views of reason. We argue, using as an example the work of figures like Margaret Cavendish, that reason was significantly broader in scope—and that developments in science were paralleled by equally important advances in music, art, literature, medicine, philosophy, and other areas. In recognizing the lack of a sharp boundary between these areas, an inclusive canon of Enlightenment philosophy gives us this richer notion of reason. Integrating figures such as Cavendish into the canon helps us to see that the narrow focus on the scientific version of reason within Enlightenment scholarship creates a false distinction between science and the humanities and misses out on the humanistic ends for which we engage in philosophy. (shrink)

To incorporate medical ethics into clinical practice, it must first be understood and valued by health care professionals. The recognition of this principle led to an expanding and continuing educational effort by the ethics committee of the Vancouver General Hospital. This paper reviews this venture, including some pitfalls and failures, as well as successes. Although we began with consultants, it quickly became apparent that education in medical ethics must reach all health care professionals—and medical students as well. Our greatest successes (...) came in the formative years of a medical career (ie, in medical school and residency training programmes), but other efforts were not wasted, particularly among nurses and other health care professionals.Although this is a personal review of the experience in one institution, the lessons learnt in Vancouver are applicable to the further development of medical ethics in the UK. (shrink)

This article explores children’s narrative identity formation and the impact of adult–child relationships on shaping a child’s narrative. The formation of identity in all children is vulnerable to a culture of ‘adultism’, wherein the authority wielded by adults can potentially subject children to abuse and neglect. Consequently, adultism has the aptitude to hinder the constructive development of a life-affirming identity in children. The primary objective of this article is to develop a childist narrative theology of praxis methodology, aimed at raising (...) consciousness and educating adults on both life-denying and life-giving ways of engaging in the process of children’s narrative identity formation.To achieve this goal, the methodology is developed by adapting Denise Ackermann’s ‘feminist theology of praxis’ to focus specifically on children. The application of feminist theory principles is deemed relevant to the social standing of children as it aligns with the broader goal of liberating oppressed groups, whether women or children. Additionally, John Wall’s work is employed to elucidate the terms ‘childist’ and ‘childism’ as interpretive frameworks. Positioned within the scientific domain of Practical Theology, this study seeks to transform conditions that impede human flourishing into opportunities for positive change.The research objectives determine that a literature review will be suitable to gather essential information for the formulation of a childist narrative theology of praxis. This review, characterised as explorative and descriptive, is conducted within the field of Practical Theology.Contribution: The significance of this study is underscored by its exploration and description of the pastoral functions of consciousness, awareness-raising, and education concerning adult–child relations. By scrutinising these pastoral functions, the emphasis is placed on the proactive, preventive, and universal aspects of pastoral care in the context of children, thereby contributing valuable insights to the discourse. (shrink)

The adjective ἱερός is a central term in Greek religion and is used in various contexts. Generally translated ‘sacred’, it indicates that an object has been conceded to the gods and is now in relation with them (relation of belonging, protection, etc.). It appears frequently in Greek inscriptions in the expression τὰ ἱερά, to designate sacred objects or, in a more abstract meaning, sacred matters.

This interview deals with the major themes in the work of Ruth Millikan. Her most fundamental idea is that the intentionality of inner and outer representations can be understood in analogy to biological functions. Another innovative feature is the view that thought and language stand parallel to each other. Thirdly, the basic ideas concerning the ontology and the epistemology of concepts are explained. Millikan aims at clarifying her position by contrasting it with Dretske, Fodor, Sellars, and Brandom. Finally, the interview (...) addresses topics that pose problems for her account as well as questions she does not treat in her work. (shrink)

Name der Zeitschrift: Semiotica Jahrgang: 2015 Heft: 205 Seiten: 261-276.

In ‘Wittgenstein on Language and Rules’, Professor N. Malcolm took us to task for misinterpreting Wittgenstein's arguments on the relationship between the concept of following a rule and the concept of community agreement on what counts as following a given rule. Not that we denied that there are any grammatical connections between these concepts. On the contrary, we emphasized that a rule and an act in accord with it make contact in language. Moreover we argued that agreement in judgments and (...) in definitions is indeed necessary for a shared language. But we denied that the concept of a language is so tightly interwoven with the concept of a community of speakers as to preclude its applicabilty to someone whose use of signs is not shared by others. Malcolm holds that ‘This is an unwitting reduction of Wittgenstein's originality. That human agreement is necessary for “shared” language is not so striking a thought as that it is essential for language simpliciter.’ Though less striking, we believe that it has the merit of being a true thought. We shall once more try to show both that it is correct, and that it is a correct account of Wittgenstein's arguments. (shrink)

The King Report on Corporate Governance (1994) evoked unprecedented interest in corporate governance in South Africa. This does not mean that corporate governance was not an issue of concern before the release of this historical report. To the contrary, corporate governance in its broader sense has been at stake since the inception of the first publicly owned companies in South Africa. This article intends to give an overview of corporate governance in South Africa. It starts by making a distinction between (...) broad and narrow conceptions of corporate governance. Before applying this distinction to the practice of corporate governance in South Africa, a brief overview of the corporate landscape in South Africa is provided. Then the South African situation with regard to broad and narrow corporate governance respectively is analysed. The article ends with a discussion of the review of corporate governance that currently is in the making in South Africa. Throughout the article both the financial and ethical dimensions of corporate governance is attended to. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:An Intervention into the Flew/Fogelin Debate Kenneth G. Ferguson Under an aggressive title, Robert FogeUn has recently undertaken to reveal "What Hume Actually Said About Miracles."1 He felt this necessary to correct whathe considers a serious misreading ofHume's essay "OfMiracles" (sec. 10 ofthe Enquiries2), a reading which infers that Hume did not argue thatmiracles are impossible a priori (Fogelin, 81). One writer at least regards this reading so common (...) that she has dubbed it the "traditional interpretation" of Hume's account of miracles.3 At any rate, it finds a strong advocate in Anthony Flew,4 against whom the majority ofFogelin's comments are directed. What I find fascinating about this debate is that both Flew and FogeUn appear to be right. On the one hand, Hume does have the textual resources to marshall a fully deductive argument against miracles, at least, once a strict definition of miracles is admitted. On the other hand, while exploiting these resources, Hume somewhat clumsily mingles in vestiges ofa not-fully consistent inductive argument against miracles which he bases on the balancing of probabilities. I will attempt to identify these two skeins ofargument, in the anticipation that this will help to temper the debate between Flew and Fogelin. Hume opens section 10by promisingan argument that will furnish "an everlasting check to all kinds of superstitious delusion" (E 110). Moreover, he claims that "there is here a direct and full proof... against the existence of any miracle" (E 115), a quote which Fogelin repeats seven times (toextractits full flavour). C. S. Peirce, wholate inlife took an interest in Hume's argument, conjectured that Hume hoped to provide a general disproof of all miracles that would not require "a minute analysis of each story"; such a procedure was in fact popular amongthe miracle debunkers ofHume's day, forexample, Rev. Thomas Woolston, whose books were extremely popular.5 Hume's boast of "a direct and full proof might be assumed, offhand, to augur an a priori argumentbased on the comparison ofideas; butitmust notbe forgotten that back in the Treatise (for which the essay "Of Miracles" was originally drafted6) Hume defines a "proof" as an argument "deriv'd from the relation of cause and effect."7 There he contrasts "proofs" explicitly with the type of assured knowledge that comes "from the comparison ofideas" (T 124). Still, Hume requires that proofs, despite their empirical origin, must nonetheless be "entirely free from doubt Volume XVII Number 2 105 KENNETH G. FERGUSON and uncertainty" (T 124); proofs, then, must be superior to ordinary causal arguments that are able to offer only a degree of probability (T 124). By his own examples, namely, that "the sun will rise to-morrow" and "all men must dye" (T 124), likewise from the essay "Of Miracles" itself, that "lead cannot, of itself, remain suspended in the air" and that "fire consumes wood" (E 114), Hume makes it clear that "proofs" are simply to be causal arguments uniformly confirmed by a great wealth of past experience: empirical conclusions so sound that any who deny them "wou'd appear ridiculous" (T 124). Taking Hume's definition of "proof" to heart, we might infer that his "direct and full proof against miracles is not then to be an a priori or deductive conclusion, but instead merely a fully convincing induction, along the Unes of"all men must dye." This,would appear to dispel Fogelin's hope to portray the argument as a priori; but the logic ofHume's special proofagainst miracles is somewhat complicated. As Hume's own selection of examples verify, a proof, at least ordinarily, issues in the confirmation of a law of nature. This contrasts with the special proof against miracles where the object is, of course, not to defend a law of nature, but rather to exploit reasoning about the formation of such laws to prove a result regarding the occurrence of miracles. The proof against miracles, consequently, concerns causes, but is not necessarily a causal argument in the ordinary sense. Indeed, it might be properly thought ofas a "meta-causal" argument, if such a term is allowed. And such an argument may potentially have, as Fogelin proposes, an a priori... (shrink)