The dominant argument for the introduction of propensities or chances as an interpretation of probability depends on the difficulty of accounting for single case probabilities. We argue that in almost all cases, the "single case" application of probability can be accounted for otherwise. "Propensities" are needed only in theoretical contexts, and even there applications of probability need only depend on propensities indirectly.
A detailed scholarly examination of the distorted image of Islam that emerged in the West during the years 1100-1350. Although most of the book is concerned with documenting this image of Islam, Daniel also explores the motives and effects of this distortion. A series of comprehensive bibliographies is included. An authoritative, if somewhat tedious, study.--J. D. T., Jr.
Having defined moral responsibility as "acting in a way that will contribute to human well-being," Kimpel views moral philosophy as an empirical discipline that is concerned with the relation of means to end. However, he does not sufficiently clarify the nature of ends.--J. D. T. Jr.
A self-admittedly unorthodox attempt to apply the teachings of Buddha to the problems of contemporary India. Unostentatious in design, it is a highly personal interpretation of Buddhist teaching by a sensitive Indian thinker.--J. D. T. Jr.
Our symposium on Naomi Zack's newest book, The Ethics and Mores of Race: Equality after the History of Philosophy (Rowman & Littlefield, 2011), had its origin in an Author Meets Critics panel of the Radical Philosophy Association at the American Philosophical Association Pacific Division conference in 2012, organized by José Jorge Mendoza. The respondents--Kristie Dotson, Lewis Gordon, José Jorge Mendoza, and Lucius T. Outlaw Jr.--have revised and expanded their original papers and Naomi Zack has in turn provided a (...) detailed response to their contributions. The result is an insightful, critical, and multiperspectival engagement with Zack's work. Throughout the respondents' papers you will find references to the twelve requirements that Zack argues are necessary for an ethics of race. These can be found in an appendix to Naomi Zack's response. (shrink)
The philosopher Jorge J. E. Gracia engages fifteen prominent scholars on race, ethnicity, nationality, and Hispanic/Latino identity in the United States. Their discussion joins two distinct traditions: the philosophy of race begun by African Americans in the nineteenth century, and the search for an understanding of identity initiated by Latin American philosophers in the sixteenth century. Participants include Linda M. Alcoff, K. Anthony Appiah, Richard J. Bernstein, Lawrence Blum, Robert Gooding-Williams, Eduardo Mendieta, and Lucius T. Outlaw Jr., and (...) their dialogue reflects the analytic, Aristotelian, Continental, literary, Marxist, and pragmatic schools of thought. These intellectuals start with the philosophy of Hispanics/Latinos in the United States and then move to the philosophy of African Americans and Anglo Americans in the United States and the philosophy of Latin Americans in Latin America. Gracia and his interlocutors debate the nature of race and ethnicity and their relation to nationality, linguistic rights, matters of identity, and Affirmative Action, binding the concepts of race and ethnicity together in ways that open new paths of inquiry. Gracia's Familial-Historical View of ethnic and Hispanic/Latino identity operates at the center of each of these discussions, providing vivid access to the philosopher's provocative arguments while adding unique depth to issues that each of us struggles to understand. (shrink)
It is shown how a consistent kinematic resolution of Ehrenfest's paradox may be given in accordance with the special theory of relativity. Some statements by T. E. Phipps, Jr., connected with these matters, are commented upon. Problems connected with the relation between stress and strain are solved by a manifestly covariant formulation of Hooke's law.
Rosemont, Jr., Henry, and Roger T. Ames, The Chinese Classic of Family Reverence: A Philosophical Translation of the Xiaojing Content Type Journal Article Pages 259-262 DOI 10.1007/s11712-011-9215-4 Authors Thomas Radice, Department of History, Southern Connecticut State University, New Haven, CT 06515, USA Journal Dao Online ISSN 1569-7274 Print ISSN 1540-3009 Journal Volume Volume 10 Journal Issue Volume 10, Number 2.
This article retraces progression of Engelhardt’s work so as to place After God in broader context. In The Foundations of Bioethics, Engelhardt argues that given the moral pluralism that is at the core of postmodernity, only a merely formal morality of permission can bind moral strangers in peaceful coexistence. In The Foundations of Christian Bioethics, Engelhardt presents a bioethics that binds Orthodox Christian moral friends. After God shows itself more pessimistic about the possibility of a merely formal morality of moral (...) friends and calls traditional Christians to wage a culture war. These reflections close with some criticisms of Engelhardt’s philosophical-theological project. (shrink)