In [14] we used the term finitely algebraizable for algebraizable logics in the sense of Blok and Pigozzi [2] and we introduced possibly infinitely algebraizable, for short, p.i.-algebraizable logics. In the present paper, we characterize the hierarchy of protoalgebraic, equivalential, finitely equivalential, p.i.-algebraizable, and finitely algebraizable logics by properties of the Leibniz operator. A Beth-style definability result yields that finitely equivalential and finitely algebraizable as well as equivalential and p.i.-algebraizable logics can be distinguished by injectivity of the Leibniz operator. Thus, (...) from a characterization of equivalential logics we obtain a new short proof of the main result of [2] that a finitary logic is finitely algebraizable iff the Leibniz operator is injective and preserves unions of directed systems. It is generalized to nonfinitary logics. We characterize equivalential and, by adding injectivity, p.i.-algebraizable logics. (shrink)

In her (1996) Kadri Vihvelin argues that autoinfanticide is nomologically impossible and so that there is no sense in which time travelers are able to commit it. In response, Theodore Sider (2002) defends the original Lewisian verdict (Lewis 1976) whereby, on a common understanding of ability, time travelers are able to kill their earlier selves and their failure to do so is merely coincidental. This paper constitutes a critical note on arguments put forward by both Sider and Vihvelin. I argue (...) that although Sider’s criticism starts out promisingly he doesn’t succeed in establishing that Vihvelin’s analysis fails, because (a) he neglects to rule out a class of counterfactuals to which Vihvelin’s sample-case may belong; and (b) (together with Lewis) he is wrong to suggest that future facts are irrelevant in the evaluation of time travelers’ abilities. I show instead that Vihvelin’s argument is viciously circular, indicating that even if there are nomological constraints on autoinfanticide these cannot be established a priori. (shrink)

The starting-point is the distinction between concept and conception. Our conceptions of gold, for instance, are the different understandings we get when we hear the word ‘gold’ whereas the concept of gold consists in the scientific determination of what gold is. It depends on the context whether it is more reasonable to claim a concept or to look for fitting conceptions. By arguing against metaphysical realism and for non-metaphysical realism, I will elaborate on some philosophical reasons for dealing with conceptions (...) instead of concepts of God, and secondly, I will discuss how such conceptions should be critically assessed. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Dewey, Implementation, and Creating a Democratic Civic UniversityIra HarkavyThinking begins in... a forked-road situation, a situation that is ambiguous, that presents a dilemma, that poses alternatives.—John Dewey (How We Think 122)The social philosopher, dwelling in the region of his concepts, “solves” problems by showing the relationship of ideas, instead of helping men solve problems in the concrete by supplying them hypotheses to be used and tested in projects of (...) reform.—John Dewey (Reconstruction in Philosophy 192)Democracy must begin at home, and its home is the neighborly community.—John Dewey (The Public and Its Problems 213)democracy, as we all know, is seriously threatened throughout the world (Fisher). In the United States, the chasm-like inequities laid bare by COVID-19, the ongoing killing of black Americans, the violent insurrection at the Capitol, and the continuing attempt to subvert the electoral process are powerful indicators of a system under severe strain (Guardian Staff; Rubin). These developments are also a sign of deep and chronic problems, including the following:1. Increasing economic, political, social, educational, and health inequalities2. Increasing racism, anti-Semitism, and xenophobia3. Increasing attacks on science, knowledge, and democracy itself4. Declining trust in nearly all major institutionsMany things, obviously, contribute to the present situation. Among them is the failure of universities to successfully do what they are supposed to do: educate students to be ethical, empathetic, engaged, democratic citizens, and [End Page 49] advance knowledge for the continuous betterment of the human condition (Benson et al., Knowledge). To use a Marxian framework, but to reject its economic determinism, universities, in my judgment, are not a part of society’s superstructure. They are, to the contrary, a core component of its base (Marx, “Preface”). What they do matters enormously, significantly determining the kind of society we have now and will have in the future.Universities, as former Harvard president Derek Bok and others have emphasized, have become the central societal institutions in the world (Bok, Universities and the Future 3). Research universities, in my judgment, are the most central. They develop new ideas and technologies, incubate businesses, serve as cultural and artistic centers, and are engines of local, national, and global economies. As anchor institutions, they often engage in partnerships with government, the private sector, and community-based organizations to revitalize local neighborhoods and schools (“Anchor Institutions Task Force”). It is the university’s role as an educational institution, however, that is most important.The schooling system increasingly functions as the core subsystem—the strategic subsystem—of modern information societies. Schooling, more than any other subsystem, as John Dewey claimed, influences the functioning of the societal system as a whole. Viewed systemically, it has on balance the greatest “multiplier” effects, direct and indirect, short-term and long-term. Restating these points somewhat differently, I strongly agree with the Chilean sociologist Eugenio Tironi that the answer to the question “What kind of education do we need?” is to be found in the answer to the question “What kind of society do we want?” (Tironi). Education and society are dynamically interactive and interdependent. If human beings hope to maintain and develop a particular type of society, they must develop and maintain the particular type of education system conducive to it. As Dewey in effect argued: No effective democratic schooling system, no democratic society.1For William Rainey Harper, who, as the first president of the University of Chicago, brought Dewey to Chicago, universities are the primary shapers of the American schooling system. In an 1899 speech at the University of California, he perceptively observed that “[t]he school system, the character of which, in spite of itself, the university determines and in a large measure controls.... [T]hrough the school system every family in this entire broad land of ours is brought into touch with the university; for from it proceed the teachers or the teachers’ teachers” (Harper 25). Agreeing with Harper, I contend that higher education institutions powerfully shape the learning, values, and aspirations of students from kindergarten through graduate school. [End Page 50]Given the university’s societal role and influence, creating and sustaining an inclusive, just democratic society requires a... (shrink)

Emotions can be understood as a coherent, integrated system of general-purpose coping strategies, guided by appraisal, for responding to situations of crisis and opportunity (when specific-purpose motivational systems may be less effective). This perspective offers functional explanations for the presence of particular emotions in the emotion repertoire, and their elicitation by particular appraisal combinations. Implications of the Emotion System model for debated issues, such as the dimensional vs. discrete nature of appraisals and emotions, are also discussed.

In this major intellectual history, Ira Katznelson examines the works of Hannah Arendt, Robert Dahl, Richard Hofstadter, Harold Lasswell, Charles Lindblom, Karl Polanyi, and David Truman, detailing their engagement with the larger project of reclaiming the West's moral bearing.

A conversational implicature is an inference that consists in attributing to a speaker an implicit meaning that goes beyond the explicit linguistic meaning of an utterance. This paper experimentallyinvestigates scalar implicature, a paradigmatic case of implicature in which a speaker's use of a term like Some indicates that the speaker had reasons not to use a more informative one from the samescale, e.g. All; thus, Some implicates Not all. Pragmatic theorists like Grice would predict that a pragmatic interpretation is determined (...) only after its explicit, logical meaning is incorporated (e.g. whereSome means at least one). The present work aims to developmentally unpack this prediction by showing how younger, albeit competent, reasoners initially treat a relatively weak term logically beforebecoming aware of its pragmatic potential. Three experiments are presented. Experiment 1 presents a modal reasoning scenario offering an exhaustive set of conclusions; critical among these isparticipants' evaluation of a statement expressing Might be x when the context indicates that the stronger Must be x is true. The conversationally-infelicitous Might be x can be understood logically(e.g. as compatible with Must) or pragmatically (as exclusive to must). Results from five-, seven-, and nine-year-olds as well as adults revealed that a) seven-year-olds are the youngest to demonstratemodal competence overall and that; b) seven- and nine-year-olds treat the infelicitous Might logically significantly more often than adults do. Experiment 2 showed how training with the modal taskcan suspend the implicatures for adults. Experiment 3 provides converging evidence of the developmental pragmatic effect with the French existential quantifier Certains (Some). Whilelinguistically-sophisticated children (eight- and ten-year-olds olds) typically treat Certains as compatible with Tous (All), adults are equivocal. These results, which are consistent with unanticipatedfindings in classic developmental papers, reveal a consistent ordering in which representations of weak scalar terms tend to be treated logically by young competent participants and morepragmatically by older ones. This work is also relevant to the treatment of scalar implicatures in the reasoning literature. (shrink)

Lewisian Genuine Realism about possible worlds is often deemed unable to accommodate impossible worlds and reap the benefits that these bestow to rival theories. This thesis explores two alternative extensions of GR into the terrain of impossible worlds. It is divided in six chapters. Chapter I outlines Lewis’ theory, the motivations for impossible worlds, and the central problem that such worlds present for GR: How can GR even understand the notion of an impossible world, given Lewis’ reductive theoretical framework? Since (...) the desideratum is to incorporate impossible worlds into GR without compromising Lewis’ reductive analysis of modality, Chapter II defends that analysis against objections. The rest of the thesis is devoted to incorporating impossible worlds into GR. Chapter III explores GR-friendly impossible worlds in the form of set-theoretic constructions out of genuine possibilia. Then, Chapters IV-VI venture into concrete impossible worlds. Chapter IV addresses Lewis’ objection against such worlds, to the effect that contradictions true at impossible worlds amount to true contradictions tout court. I argue that even if so, the relevant contradictions are only ever about the non-actual, and that Lewis’ argument relies on a premise that cannot be nonquestion- beggingly upheld in the face of genuine impossible worlds in any case. Chapter V proposes that Lewis’ reductive analysis can be preserved, even in the face of genuine impossibilia, if we differentiate the impossible from the possible by means of accessibility relations, understood non-modally in terms of similarity. Finally, Chapter VI counters objections to the effect that there are certain impossibilities, formulated in Lewis’ theoretical language, which genuine impossibilia should, but cannot, represent. I conclude that Genuine Realism is still very much in the running when the discussion turns to impossible worlds. (shrink)

In the wake of business scandals at Enron, Arthur Andersen, Global Crossing, Tyco—the list grows daily—there is an increasing sense among employees, executives, investors, and the public that the “anything goes” culture of the New Economy is over. Today, businesses must act responsibly, transparently, and with integrity. Using in-depth case studies and examples from over 50 companies that range from Starbucks to Citigroup, General Motors to General Electric, DuPont to Dell, Ira A. Jackson, former director of the Center for Business (...) and Government at Harvard’s Kennedy School, shows the quantifiable and enduring business advantage to “doing the right thing.” Companies that give back to their employees and society—focusing on values and purpose as well as profitability—often gain commpetitive advantage and improve their brand image, consumer loyalty, and employee satisfaction. Identifying seven principles of making values integral to business processes and practices, PROFITS WITH PRINCIPLES opens the door to a new kind of capitalism, providing a wealth of practical recommendations companies of all sizes can model their own efforts after. (shrink)

Researchers have found undeniable variability and irrefutable evidence of consistencies in emotional responses across situations, individuals, and cultures. Both must be acknowledged in constructing adequate, enduring models of emotional phenomena. In this article I outline an empirically-grounded model of the structure of the emotion system, in which relatively variable actions may be used to pursue relatively consistent goals within discrete emotion syndromes; the syndromes form a stable, coherent set of strategies for coping with crises and opportunities. I also discuss a (...) framework that can integrate dimensional and discrete perspectives on emotions. (shrink)

Giving Voice to Values as a Professional Physician provides students with the theoretical background and practical applications for acting on their values in situations of ethical conflict. It is the first medical ethics book that utilizes the Giving Voice to Values methodology to instruct students in medical ethics and professionalism. In doing so, it shifts the focus of ethics education from intellectually examining ethical theories and conflicts to emphasizing moral action. Each section of the book explains how moral decision-making and (...) action can be implemented in the healthcare arena. Medical ethics cases are provided throughout in order to assist students in giving voice to their values and developing skills for professional action. The Giving Voice to Values methodology, and the cases in this book, do not focus on the big questions of academic ethics, but rather on the ethics of the everyday, even if the challenges presented are difficult. In other words, the ethical questions students will have to face, in this book and in medical education and practice, are about how to interact with others, whether they be patients or colleagues, who might have different ethical positions. The book provides a unique guide for professional identity formation and the teaching of ethics in medical schools. (shrink)

The Many-Interacting-Worlds (MIW) approach to a quantum theory without wave functions proposed in [8] leads naturally to numerical integrators of the Schrödinger equation on comoving grids. As yet, little is known about concrete MIW models for more than one spatial dimension and/or more than one particle. In honour of Detlef Dürr, we report on a further development of the MIW approach to treat arbitrary degrees of freedom and provide a numerical proof of concept for ground states in 2d. The latter (...) is part of a systematic numerical study [22] that includes also 1d ground and excited states. With this step towards the treatment of higher degrees of freedom we hope to stimulate their further study. (shrink)

It has been tacitly assumed that certain fundamental “laws” of science have the same meaning and significance in the different scientific disciplines. Outside of quantum physics the law of causality was regarded as such a concept which was most generally applicable in the description of the systems of nature. However, the role of causality in recent research in biology seems not quite clear. There an explanation of the specific properties of biological systems does not assume the form of a simple (...) law such as a mathematical expression relating different states of one and the same system. Rather it is attempted to show how the properties of the system as a whole are established by the specific interaction of the parts of the system. (shrink)

Populism and degradation are closely related. Not only is the insulting and slandering of political opponents part of the standard repertoire of populists, but the experience of degradation is also one of the most important sociopsychological conditions for the emergence of contemporary populism. Accordingly, the populist politics of degradation must be understood as a response to their own experiences of degradation. However, this strategy leads into an aporia because it systematically undermines the solidarity and recognition it seeks. I will therefore (...) ask what a political solution to the challenge of populism might look like and argue that radical democratic republicanism is a remedy for populism because it allows the experience of degradation that underlies it to be both taken seriously and kept at a critical distance. (shrink)

Jakob Friedrich Fries (1773–1843) zählt sicherlich zu den bedeutendsten Denkern der auf Kant folgenden Phase der deutschen Philosophie. Das wird in eindrucksvoller Weise durch die Beiträge dieses Bandes belegt, die aus Vorträgen auf dem Fries-Symposion hervorgingen, das im Oktober 1997 an der Friedrich-Schiller-Universität Jena stattfand. Die Autoren beleuchten die Lebensumstände von Fries, ordnen sein Werk philosophiegeschichtlich ein und setzen sich systematisch mit erkenntnistheoretischen, naturphilosophischen, wissenschaftstheoretischen und politischen Aspekten seiner Philosophie auseinander. Auch die Rezeption des Fries’schen Werkes bei Naturwissenschaftlern wie M. (...) J. Schleiden und Philosophen wie E. F. Fries und L. Nelson kommt zur Sprache. (shrink)

Mixed emotions are conceptualized as involving the co-occurrence of states opposite in valence. One might expect that combinations of opposites would show diminished overall emotion intensity. But is this always the case? If not, when will mixed emotions be characterized by high intensity, and when by low intensity? In this article, theories of emotion-eliciting appraisal and emotion intensity are employed to understand mixed emotions and phenomena of passion. It is proposed that intense emotions are produced by transformative events: perceived motive-relevant (...) changes that are important, large, and rapid. Transformative events that can move a person between greatly motive-inconsistent and greatly motive-consistent outcomes constitute one potent path to passion. Illustrative phenomena of passion, mixed emotions, and related research are discussed. (shrink)

1. Readers of Hume, even those who call attention to the depth and variety of his skeptical excursions, now happily admit that Hume is, in crucial respects, a “naturalist.” A naturalist is, broadly, someone who emphasizes the natural sources of our beliefs, attitudes, and practices; and Hume surely is at least this kind of naturalist. But understanding Hume’s naturalism to include only this general explanatory commitment obscures as much as it reveals, I will argue, about the text of Treatise I (...) iv, where Hume examines various skeptical “systems of philosophy.” To understand that part of the Treatise, we must, I will argue, understand Hume’s shifting allegiances to different kinds of naturalism. (shrink)

This essay, written in memory of Erik Olin Wright, explores the possibility of liberal socialism. Wright sought to rescue both liberalism and socialism from their demonstrated capacity for depredation. His legacy challenges reformers to proceed with the audacity of real, and realistic, utopianism together with an awareness that, unfortunately, the obverse of an appealing utopianism always beckons.

_Animal Experimentation: Working Towards a Paradigm Change_ critically appraises current animal use in science and discusses ways in which we can contribute to a paradigm change towards human-biology based approaches.

Several theists have adopted a position known as ‘sceptical theism ’, according to which God is justified in allowing suffering, but the justification is often beyond human comprehension. A problem for sceptical theism is that if there are unknown justifications for suffering, then we cannot know whether it is right for a human being to relieve suffering. After examining several proposed solutions to this problem, I conclude that one who is committed to a revealed religion has a simpler and more (...) effective solution. In particular, according to traditional Judaism, God has permitted us, indeed commanded us, to relieve suffering, so we know that it is right for us to do so. I further show how God's command, according to Judaism, that we save lives provides an answer to an analogous argument put forward by David Hume. Thus, revealed theistic religions can sometimes solve problems more effectively than theism alone. (shrink)

This paper explores two aspects of Hume's skeptical crisis in the conclusion to _Treatise<D> Book I: his involved personal experience of the crisis, and his detached naturalistic reflection on it. I discuss several distinct states of mind reported in the text, ranging from extreme skepticism that rejects all belief, to natural dogmatism that rejects all reflection, to mitigated skepticism that tries to reconcile reflection and belief. I argue against interpretations according to which Hume's skepticism supports his naturalism, and I suggest (...) that Hume's extreme skepticism ultimately depends on a predisposition to think of the crucial elements of human cognition as "trivial", as epistemically disabling rather than enabling. (shrink)

The main goal of this article is to investigate the mythical symbolic form in Cassirer’s Philosophy of Symbolic Form regarding its connection with visual perception. The article argues that mythical symbolic form is rooted in Gestalt principles of perception for organizing the perceptual field, and shows that these principles shape the main features of space and time in Cassirer’s mythical symbolic form. This argument challenges Heidegger’s critique of Cassirer’s definition of a mythical symbolic form that it is directionless and not (...) grounded in man’s being. The combination of Gestalt principles and mythical symbolic forms supports the argument about the active role of visual perception, and clarifies Cassirer’s application and re-definition of Kantian and Neo-Kantian concepts. The investigation opens a perspective for comprehending the mythic-religious phenomenon as well as for comprehending visual perception. (shrink)

David Lewis famously dismisses genuine impossible worlds on the basis that a contradiction bound within the scope of his modifier ‘at w’ amounts to a contradiction tout court—an unacceptable consequence. Motivated by the rising demand for impossible worlds in philosophical theorising, this paper examines whether anything coherent can be said about an extension of Lewis’ theory of genuine, concrete possible worlds into genuine, concrete impossible worlds. Lewis’ reasoning reveals two ways to carve out conceptual space for the genuinely impossible. The (...) first is to abandon Lewis’ classical translation schema for negation, on the basis that it begs the question against incomplete and inconsistent worlds. I argue that, whilst this option incurs some loss in the semantics, it preserves the core spirit of Lewis’ metaphysics. The alternative is to bite the bullet, abandon classical logic and embrace true contradictions. The key challenge with this strategy is that the resulting theory seems committed to a particularly strong kind of dialethism—one that even dialethists would be reluctant to accept. I motivate such a dialethic account of genuine impossibilia using Lewis’ own methodology and defend it against triviality objections. I close with a few comments on why impossible worlds should not be reduced to set theoretic constructs out of possible worlds. (shrink)

Mit Descartes' 'Meditationen' setzt eine neue Epoche der Philosophie ein: ohne sie keine 'Kritik der reinen Vernunft', keine 'Wissenschaftslehre' und keine 'Phänomenologie des Geistes'. F.-W. v. Herrmann liest die 'Meditationen' mit phänomenologischem Blick und unter Beachtung der ihnen eigentümlichen Grundhaltung der 'Cartesianischen Epoché': als Grundlegung einer Metaphysik des Selbstbewusstseins aus dem Selbstbewusstsein. Er stellt die Lektüre der sechs Meditationen unter den Leitgedanken der Endlichkeit des Selbstbewusstseins und des Problems der Transzendenz. Denn das endliche Selbstbewusstsein vollzieht sich in einem Gefüge (...) dreifachen Transzendierens. Durch diese Metaphysik des Selbstbewusstseins wird Descartes zum entscheidenden Wegeröffner der großen Metaphysiken der Neuzeit von Spinoza über Leibniz, Kant, Fichte, Schelling bis zu Hegel - und darüber hinaus im 20. Jahrhundert zum Wegbereiter der Transzendentalen Phänomenologie Edmund Husserls. (shrink)

Peter van Inwagen's Direct Argument (DA) for incompatibilism purports to establish incompatibilism with respect to moral responsibility and determinism without appealing to assumptions that compatibilists usually consider controversial. Recently, Michael McKenna has presented a novel critique of DA. McKenna's critique raises important issues about philosophical dialectics. In this article, we address those issues and contend that his argument does not succeed.