Frankish positions his view, illusionism about qualia (a.k.a. eliminativist physicalism), in opposition to what he calls radical realism (dualism and neutral monism) and conservative realism (a.k.a. non-eliminativist physicalism). Against radical realism, he upholds physicalism. But he goes along with key premises of the Gap Arguments for radical realism, namely, 1) that epistemic/explanatory gaps exist between the physical and the phenomenal, and 2) that every truth should be perspicuously explicable from the fundamental truth about the world; and he concludes that because (...) physicalism is true, there could be no phenomenal truths, and no qualia. I think he is wrong to accept 2); and even if he was right to accept it, the more plausible response would be not to deny the existence of qualia but to deny physicalism. In either case, denying the existence of qualia is the wrong answer. I present a physicalist realist alterative that refutes premise 2 of the Gap Argument; I also make a general case against the scientism that accompanies Frankish’s metaphysics. (shrink)
The last play of the Varronian canon, Vidularia, is transmitted to us through two different channels. Some pages of it survive in the Codex Ambrosianus, containing the prologue and a couple of scenes from the beginning of the play. On the other hand grammarians quote fragments of a few lines out of context, as examples of idiosyncratic Latin syntax and morphology. From the combination of these two disparate sources classical scholars have reconstructed a Vidularia that is parallel to Rudens on (...) all major points. The plot is not very different, and on the whole the consensus philologorum is correctly summed up by the Terentian sentence of Leo: qui utramve recte novit, ambas noverit. (shrink)
This paper argues that community gardens, in addition to being economically practical, offer a promising example of an environment that fosters the new sensibility. After exploring Marcuse’s new sensibility and his critique of aesthetic experience under capitalism, the paper turns to some empirical studies of the benefits of the aesthetic qualities of community gardening. These studies correspond to Marcuse’s proposition that aesthetic environments can play a role in challenging domination. The last section of this paper considers how those involved in (...) the D-Town Farm in Detroit self-consciously assert the community garden as a political project that challenges domination. (shrink)
A draft of a will takes us back to the fifteenth century Cyprus introducing a strange case : a nun as an owner of a slave woman of foreign origin. While attempting to reconstruct the identities and circumstances of the two women, the primary sources offer a glimpse of the late medieval eastern Mediterranean with its quickly changing boundaries, multicultural context and complex interpersonal relationships.
A careful reading of Heloise's letters reveals both her contribution to Abelard's ethical thought and the differences between her ethical concerns and his. In her letters, Heloise focuses on the innate moral qualities of the inner person or animus. Hypocrisy—the misrepresentation of the inner person through false outer appearance, exemplified by the potentially deceitful religious habit or habitus—is a matter of great moral concern to her. When Abelard responds to Heloise's ideas, first in his letters to her and later in (...) his Collationes and Scito te ipsum, he turns the discussion away from her original interests. He transforms her metaphor of the habitus as false appearance into a discussion of another type of habitus, the habitual process of acquiring virtue, and integrates her focus on the animus into his developing ideas about sin as intention. Examining the differences between Heloise's ethical thought and Abelard's allows us to appreciate the distinct contributions of both. (shrink)
L.A. Paul has recently defended the methodology of metaphysics on the grounds that it is continuous with the sciences. She claims that both scientists and metaphysicians use inference to the best explanation to choose between competing theories, and that the success of science vindicates the use of IBE in metaphysics. Specifically, the success of science shows that the theoretical virtues are truth-conducive. I challenge Paul’s claims on two grounds. First, I argue that, at least in biology, scientists adhere to the (...) vera causa ideal, which allows the theoretical virtues to play a much more limited role in scientific reasoning than Paul requires for metaphysical reasoning. The success of biology thus does not vindicate the methodology of metaphysics. Second, I argue that, at least in many cases, the successful reliance on the theoretical virtues in scientific contexts shows only that the theoretical virtues are truth-conducive within those local contexts, and not that they are truth-conducive generally. The upshots are that Paul’s defense of the methodology of metaphysics fails, and that any attempt to rescue her defense must pay more careful attention to what precisely is vindicated by successful science. (shrink)
On the dust jacket of The Subject's Point of View there is a detail from Vilhelm Hammershoi's Interior with Sitting Woman. It is hard to think of a painter who better captures the inner in his work. From the monochrome colour, to the back that faces us, to the door swung open to reveal yet another doorway, we are led to interiority – to the inner. This is a perfect image for a book whose author wants to persuade us to (...) return to the interior – a Cartesian interior.The Cartesian interior has come in for quite a drubbing in philosophy for some considerable time. In the mid-to-late 1970s, a style of argument emerged, designed to challenge this conception of mind and establish in its place an externalist conception of language and of mind. One version of the argument was due to Hilary Putnam and emerged in the context of considerations concerning linguistic meaning; another was due to Tyler Burge and emerged first in the context of considerations concerning the individual in relation to his/her social environment. In his earliest paper, on this topic, Burge wrote of ‘the elderly Cartesian tradition’ where ‘the spotlight is on what exists or transpires “in” the individual – his secret cognition, his innate cognitive structures, his private perceptions and introspections, his grasping of ideas, concepts or forms’ . Farkas wants to defend this ‘elderly tradition’, but she does add to it some interesting twists. First and foremost, she places to one side ideas of privacy, of incorrigibility and infallibility. She also wishes to place the issue of dualism to one side . What Farkas concentrates on is privileged access and argues that this is …. (shrink)
In this article, I would like to clarify Austin's thesis that illocutionary acts are essentially conventional and to show, how this idea is connected with his concept of securing uptake. Contrary to what most critics believe, I will show that Austin provides a criterion characterising the nature of all illocutionary acts and allowing to distinguish them from perlocutionary acts.
Kim Iryŏp was raised and initially educated in a devout Methodist Christian environment under the strict guidance of her fideistic pastor father and her mother, who believed in female education. Both parents died while she was in her teens, and she questioned her Christian faith at an early age. She was one of the first Korean women to pursue higher education in Korea and Japan. Kim became a prolific poet and essayist, her writings engaging cultural and social issues, and a (...) leading figure of the feminist “new woman” movement in the 1920s, which promoted women’s self-awareness, freedom, and rights in the context of the complex intersection of traditional Korean... (shrink)