This thesis analyses the ontological nature of quantum particles. In it I argue that quantum particles, despite their indistinguishability, are objects in much the same way as classical particles. This similarity provides an important point of continuity between classical and quantum physics. I consider two notions of indistinguishability, that of indiscernibility and permutation symmetry. I argue that neither sort of indistinguishability undermines the identity of quantum particles. I further argue that, when we understand in distinguishability in terms of permutation symmetry, (...) classical particles are just as indistinguishable as quantum particles; for classical physics also possesses permutation symmetry. (shrink)

Contemporary cost containment measures ignore patients' need for privacy, destroy long-term doctor-patient relationships, and demand ethical and standard of care compromises.Economic considerations have distracted the physician and he/she no longer focuses primarily on the patient's welfare. The superficiality of the doctor-patient relationship and the cost-cutting efforts have jointly contributed to the deterioration of the quality of medical care.

In this paper, I make a case for interpreting the Lysis as a dialogue of definition, designed to answer the question of “What is a friend?” The main innovation of my interpretation is the contention – and this is argued for in the paper – that Socrates hints towards a definition of being a friend that applies equally to mutual friendship and one-way attraction – the two kinds of friend relation very clearly identified by Socrates in the dialogue. The key (...) to understanding how the two different kinds of friendship can have a common definition is to appreciate that the property of being a friend has a relational character. (shrink)

Patients' wishes regarding health care and dying must be taken into consideration by their physicians. Competent patients need to record directives about their care in advance of a crisis situation. The primary care physician, seeing the patient at the time of a routine office visit, is in a favorable position to explore and record attitudes. A patient's value system should be part of a medical history before hospital admission. Details in a Value History Questionnaire facilitate guiding an incompetent patient through (...) a terminal illness in accordance with wishes previously expressed.An instrument in the form of a questionnaire was designed to record the attitudes of 200 patients regarding health care and dying. Respondents ranged in age from 17 to 84 years, and all were members of one family practice. They reacted positively to the opportunity to record their values, opinions, and wishes about their health care and process of dying. They clearly indicated that, in the absence of prior directives, they would want their families consulted about crucial decisions. (shrink)

The antireductionist arguments of many philosophers (e.g., Baker, Fodor and Davidson) are motivated by a worry that successful reduction would eliminate rather than conserve the mental. This worry derives from a misunderstanding of the empiricist account of reduction, which, although it does not underwrite "cognitive suicide", should be rejected for its positivist baggage. Philosophy of psychology needs more detailed attention to issues in natural science which serve as analogies for reduction of the mental. I consider a range of central cases, (...) including water and H 2 O, genes and DNA, and common sense and scientific solidity. The last case is illuminated by Eddington's Two Tables paradox, a resolution which suggests the plasticity of the mental under reduction. If reduction of the mental is like any of these cases, it is neither empiricist nor eliminative. (shrink)

Sentimentalist theories in ethics treat evaluative judgments as somehow dependent on human emotional capacities. While the precise nature of this dependence varies, the general idea is that evaluative concepts are to be understood by way of more basic emotional reactions. Part of the task of distinguishing between the concepts that sentimentalism proposes to explicate, then, is to identify a suitably wide range of associated emotions. In this paper, we attempt to deal with an important obstacle to such views, which arises (...) from the dominant tradition in the philosophy of emotion. We will be attempting to steer a middle course between the traditional view and some recent, empirically-minded criticism. (shrink)

According to Helen Longino, objectivity is necessarily social as it depends on critical interactions in com- munity. Justin Biddle argues that Longino’s account presupposes individuals that are completely open to any criticism; as such individuals are in principle able to criticise their beliefs on their own, Longino’s account is not really social. In the first part of my paper I argue that even for completely open individuals, criticism for maintaining objectivity is only possible in community. In the second part (...) I question Biddle’s interpretation of Longino’s conception of the individual. I conclude that objectivity as Longino describes it is necessarily social. (shrink)

Justin Smith's book, a sophisticated history of the scientific and philosophical debates on nature, human nature, and human difference in the last centuries, is an important contribution to the pressing task of understanding and remedying our seemingly intractable color prejudice, that "curious kink" of the "human mind," as W. E. B. DuBois put it in a passage Smith uses as an epigraph to his book. It reveals how kinds of people, notably races that appear to be natural kinds, "carved (...) out within nature," in fact only come into being "in the course of human history as a result of the way human beings conceptualize the world around them". It also reveals how the gradual emergence of the race concept was facilitated... (shrink)

Justin D'Arms says that moral disapproval is more closely tied to anger than to the “empathic chill” effect I emphasized in Moral Sentimentalism, but I argue that anger is in several ways inappropriate or unsatisfactory as a basis for understanding disapproval. I go on to explain briefly why I think we need not share D'Arms's worries about the possibility of nonveridical empathy but then focus on what he says about the reference-fixing theory of moral terminology defended in Moral Sentimentalism. (...) I explain why I think his interpretations of my view—both at the Spindel Conference and subsequently—misunderstand the (Kripkean) character of that view. My reply to Lori Watson questions whether her criticisms of Moral Sentimentalism's account of morality are sufficiently sensitive to the self−other asymmetry that typifies so much of ordinary moral thinking. (shrink)

In Nietzsche's Constructivism: A Metaphysics of Material Objects, Justin Remhof argues that Nietzsche was a constructivist about material objects. That is, Nietzsche held that material objects—like hammers, planets, and dinosaurs—are "constitutively dependent" for their existence on our conceptual practices. Planets exist in part because we deploy the concept planet. Remhof defends this interpretation against its competitors, argues that it helps us understand other areas of Nietzsche's thought, and shows how it relates to the views of certain pragmatists and to (...) contemporary disputes in metaphysics. Although I'm not convinced by the arguments for the constructivist reading, there is much of value in the work... (shrink)

Justin makes a novel case, based on reflection on the “telos” of color vision, for a dispositional theory of colors. Justin’s case is highly suggestive, and comes tantalizingly close to resolving the debate in the metaphysics of color. But I have a few questions which I would like to see answered before I am converted.

D. Christopher Ralston; Justin Ho (Eds.): Philosophical Reflections on Disability Content Type Journal Article Pages 247-249 DOI 10.1007/s10677-010-9237-8 Authors Franziska Felder, Ethikzentrum der Universität Zürich, Graduiertenprogramm für Interdisziplinäre Ethikforschung, Zollikerstrasse 115, 8008 Zürich, Switzerland Journal Ethical Theory and Moral Practice Online ISSN 1572-8447 Print ISSN 1386-2820 Journal Volume Volume 14 Journal Issue Volume 14, Number 2.

Many scholars argue that Justin is either inconsistent or confused in his view of the Spirit in relation to the Logos. The most decisive section in this discussion is 1Apol. 33, where Justin appears to confuse the titles and unify the functions of the Logos and the Spirit. This essay argues that this apparent confusion is conditioned by Justin’s particular christological reading of Isaiah 7:14 in order to meet the demands of his own understanding of the apostolic (...) faith. The interpretation of Isaiah 7:14 is a unique case with multiple external hermeneutical pressures imposing upon his exegesis, including those coming from competing Jewish exegesis, Greco-Roman mythology, and Marcionite interpretations. At the same time, Justin reads scripture within his own Christian community. Justin’s exegesis of Isaiah 7:14 attempts to account for these external pressures by focusing upon the particular Lukan terminology of ‘Power’ rather than ‘Spirit’ in Luke 1:35, which downplays the function of the Spirit in the incarnation in order to demonstrate that the Logos has come in power. This exegetical move exposes him to binitarian allegations, but does not suggest that Justin is, in fact, a binitarian. What this suggests, however, is that in 1Apol. 33 Justin actually resists confusing the Logos and the Spirit even when a text uses the language of ‘Spirit’, because his exegetical concern is focused on the Logos coming in power. Justin’s exegetical treatment of Isaiah 7:14 and Luke 1:35 reflects the way he is reasoning through the textual and theological complexities of the christological interpretation of scripture and does not suggest that he confuses the functions of the Logos and the Spirit. (shrink)

This article focuses on Justin Martyr’s apologetical intent in his use of the term ‘logos’, recognizing ambiguity and word-play. The lengthy, complex discussions of Justin’s use of ‘logos’ , have neglected the apologetical aspect. The author highlights the epistemological character of Justin’s central part/whole argument. Accordingly, both the position which understands Justin affirming a general revelation that gives more than partial access to truth outside of Christ , as well as one which affirms an unbridgeable chasm (...) in knowledge of truth between Christians and unbelievers is rejected. While only Christ, as ‘logos’, gives the complete revelation of God, Justin denies that this truth was totally veiled to unbelievers; they are without excuse in unjustly persecuting Christians.”. (shrink)

Ethics have Iong been a neglected matter in schalarship on early Christian apologetics. However, a closer Iook at the composition of the texts of Justin Martyr teaches us how important the references to Christi an ethics actually are in the run of his argument. The external reason forthat lies in the fact that Justin wants to prove the legal proceedings against the Christians in the Roman empire to be unjust and absurd. The inner reason is that he interprets (...) Christianity as »true philosophy«: in view of the understanding of »philosophy~< in his pagan environment, this brings about fundamental ethical implications. Both his apologies and the dialogue with Trypho show how Justin employs ethical convictions as a criterio for Christian identity and as a trait of difference between Christianity and Paganism on the one hand, and between Christianity and Judaism on the other. (shrink)

As the title Ritual and Religion in the Xunzi accurately suggests, this collection of essays edited by T. C. Kline III and Justin Tiwald addresses Xunzi’s perspective on ritual and religion. Some of the essays are new, others are have been published previously. As a whole, the book strives to portray Xunzi as a religious philosopher, and to elucidate his potential contribution to the understanding of religion and ritual. Although there are a variety of views presented, Xunzi is generally (...) characterized as renovating and reinterpreting religion, rather than denouncing it, as he has sometimes been interpreted.After an introduction, the first chapter is Edward J. Machle’s seminal 1976 essay “Xunzi as a Religious.. (shrink)

In this article I am making what is, as far as I know, the first systematic analysis of Justin books 7, 8 and 9. The method is that which I employed in analysing the sources of Diodorus 16 in CQ 31 , 79ff. and 32 , 137ff. Previous scholars had looked for similarities between the fragments of ancient historians and details in the text of Diodorus, and they had taken any such similarity as proof of a particular source being (...) followed. They had carried their method to extremes: A. Momigliano, for instance, had concluded that Diodorus changed his source 12 times within 23 chapters, and R. Laqueur 18 times within 4 chapters in book 16. My system was to define separable Groups of narrative on the basis of fullness, accuracy, military and political detail, and attitude to the general theme, and to see how far any one Group could be attributed to an ancient author. I begin, therefore, with separable Groups of narrative. (shrink)

I want to start this paper by drawing a distinction between two uses of the word ‘conscience’ in order to get clear just what it is I shall talk about. The distinction I want to make can perhaps best be brought out by reference to a type of situation which could equally well be described in one or other of two ways, each way illustrating one use of the word ‘conscience’. Suppose then that we have a man who has been (...) brought up to think that it is a good thing to help the poor. This lesson he has been taught, at least in part, by being told stories about beggars asking for money. The good person gives money to the beggars and the wicked person callously refuses it. One year he decides to book himself a holiday in Spain. Before he goes, however, he has a conversation with a social scientist friend. This friend points out to him that the one thing he should not do when in Spain is give money to beggars. Beggary, he argues, is a social evil and one which will only be removed if people take a stand and refuse to go on giving money when asked. The appropriate action to take is to inform the beggar of the whereabouts of the local employment exchange, or take him along to an employer, or do one or other of various rather embarrassing things. If the worst comes to the worst, it is better simply to walk away than to give money. Our man goes to Spain convinced by this argument and realising the unsophisticated and over-simple nature of his earlier moral approach. Before long, a beggar comes up to him and asks for money. Let's suppose that he refuses to give it, because of his newly acquired conviction. Now it seems to me that when he returns he could describe this situation in one or other of two ways without there being any difference as regards the facts that he is asserting. (shrink)

Little, if anything, in Justin scholarship has been as controversial as the dating of the so-called Epitome of the Philippic History of Pompeius Trogus. Suggested dates have varied from the time of Antoninus Pius through the third century to the end of the fourth. The latter was proposed in 1988 by Sir Ronald Syme, but has in fact received little support in subsequent literature on Justin, which has tended to accept the earlier dating . An exception is T. (...) D. Barnes, who has voiced support for a later dating based on a linguistic parallel to Justin in the Historia Augusta. Barnes observes that Oscar Hey, author of the article ducatus in TLL , drew attention to the similarity between Justin 30.2.5 Agathocles regis lateri iunctus civitatem regebat, tribunatus et praefecturas et ducatus mulieres ordinabant and HA Heliog. 6.2 militaribus… praeposituris et legationibus et ducatibus venditis. Hey, he notes, refers at the head of that particular section of the article to Seeck's article on dux. Seeck had demonstrated—and this is now taken for granted by scholars—that from the time of Diocletian dux is used technically as a formal title, and, in drawing attention to the parallel between HA Heliog. 6.2 and Justin, Hey must have been intimating that Justin is, like the author of Heliog. 6.2, using ducatus as a formal title. He then seems to suggest that Hey was right and Justin is to be dated to at least some time after 260. (shrink)

This review discussion outlines Justin Barrett’s Preparedness Model. This evolutionary model for belief in God is shown to posit a maladaptive mind for infants. Questions about its implications and the supporting data are considered.

Cet article examine la crédibilité et la pertinence du rôle conféré à Justin Martyr dans le dialogue interreligieux contemporain. En effet, le concept du Logos spermatikos qu’il a introduit dans la théologie chrétienne est reconnu depuis Vatican II comme la justification de l’ouverture vis-à-vis des religions non chrétiennes. En examinant le dialogue pratiqué par Justin en personne, l’auteur de cet article parvient à la conclusion que l’ouverture des chrétiens engagés dans le dialogue interreligieux contemporain va au-delà de celle (...) de Justin. (shrink)

Biographie et bibliographie complète du professeur Justin Mossay (1920-2012).

Cet ouvrage vient couronner un ensemble d’études que Ch. Munier a consacrées à l’œuvre apologétique de Justin depuis plus d’une vingtaine d’années et dont on rappellera les principaux jalons : une série d’articles dans la présente Revue (60 [1986], p. 34-54 ; 61 [1987], p. 177-186 ; 62 [1988], p. 90-100 & 227-239), une monographie parue en 1994 à Fribourg (Suisse) dans la collection « Paradosis », et une première édition critique avec traduction, dans la même collection, en 1995. (...) L’édition qu. (shrink)

Cet article s�insère dans une recherche en cours sur l�ouvrage perdu de Justin Martyr contre Marcion et toutes les hérésies. Des remarques sur les �uvres conservées de Justin (Apologies, Dialogue avec Tryphon) et des comparaisons avec d�autres auteurs qui ont écrit contre les hérésies peu après lui, en premier lieu Irénée de Lyon et Tertullien, permettent d�identifier des sections de texte qui semblent bien remonter au Syntagma de Justin. En particulier, le présent article dégage une ligne argumentative (...) qui, en réfutant les objections marcionites contre la prescience du Créateur, développait le thème du libre arbitre des humains et des anges, ainsi que celui de la chute des anges rebelles, leur activité dans l�histoire du monde et leur châtiment final. (shrink)

Dans son Apologie, Justin structure son discours selon un double plan: il se prononce en faveur des chrétiens injustement haïs, mais aussi, de manière plus personnelle, comme quelqu�un qui pressent l�approche de sa condamnation et s�y prépare en assumant le rôle du sage qui, sur le point de mourir, fustige l�autorité politique, sans en craindre les conséquences. En recourant à un topos littéraire très connu dans l�Antiquité, Justin se «construit» une image de mort honorable au sein de sa (...) communauté. (shrink)

Dans les �uvres de Justin Martyr, plusieurs énoncés similaires, et parfois complexes, se présentent comme un résumé de la vie du Christ tel qu�il peut apparaître dans le Symbole des Apôtres. Ils englobent non seulement les péripéties de la vie terrestre du Christ mais aussi la mission des Apôtres, la conversion des gentils, la deuxième parousie du Christ, le règne millénaire, etc. (cf. 1 Apo. 31,7). L�Apologiste attire ainsi l�attention de ses destinataires sur la Révélation accomplie, à la suite (...) des prophéties, par le Christ et en même temps définit l�identité du chrétien orthodoxe face au christianisme diversifié de son époque, vu comme un conglomérat de sectes. Il faut dès lors souligner la nature, le sens, l�efficacité et la spécificité de telles formules d�une part et d�autre part les occasions de leur profession. (shrink)

Dans son Dialogue avec Tryphon, Justin mentionne de nombreuses exégèses, croyances et pratiques juives explicitement présentées comme contemporaines. L�hypothèse généralement admise selon laquelle il aurait tiré ces informations d�un ou plusieurs écrit(s) antérieur(s) ne résiste pas à l�examen : la comparaison avec différentes sources anciennes � littérature judéo-hellénistique, écrits intertestamentaires et écrits de Qumrân, Nouveau Testament et littérature chrétienne des premiers siècles � fait ressortir la spécificité de Justin en ce domaine. Les rapprochements avec la littérature rabbinique montrent (...) en revanche que ce que Justin rapporte est presque toujours attribué, dans le Talmud et le Midrash, à des rabbins palestiniens des IIe et IIIe siècles. Il y a donc tout lieu de croire que l�information de l�apologiste est de première main. (shrink)

This paper focuses on Pseudo Justin's objections to Aristotle's cosmological doctrines, and aims to show that, as a result of his criticisms to Aristotle's viewpoints, an entirely new view of the natural world bursts in. A few arguments by Pseudo Justin against the Aristotelian cosmology are analysed, and the author shows that Pseudo Justin makes use of conceptual tools and of some assumptions Aristotelian in character without resorting to the creationist argument. If what is suggested in this (...) paper is sound, Pseudo-Justin would have put forward and advanced for the first time some aspects of the physical model which turned out to be dominant from Modernity onwards several centuries before the new approach to nature starting in the XVII century. (shrink)

While Iris Murdoch lived, Charles Taylor found philosophers as yet ‘too close’ to her rich philosophical contribution to see its true importance (Taylor 1996: 3). Twelve years from her death, Iris Murdoch, Philosopher is the first collection of essays on Murdoch’s philosophy edited by a philosopher, for a readership in academic philosophy. The collection is not yet the fulfilment of Taylor’s prophecy, but has the energy of a giant leap.