Über eine Explikation der Begriffe "Religionswissenschaft" und "Theologie" wurde versucht, das Wesen und die Aufgabe beider Disziplinen sowie deren Verhältnis zueinander zu klären. Angesetzt wurde beim jeweiligen Gegenstand, "Religion/-en" bei der Religionswissenschaft und "Gott/Götter/Göttin/-nen" bei der Theologie. Religion/-en sind nicht Gegenstand der Theologie, sondern deren Standort. Objekt der Religionswissenschaft kann z.B. auch die Theologie einer Religion sein. Die sogenannte "Wirklichkeit der Religion", also die Wirklichkeit dessen, was religiös als wirklich empfunden wird, ist Gegenstand der Religionsphilosophie bzw. der Theologie, die Empfindung (...) dieser Wirklichkeit dagegen ist - unabhängig von der Wirklichkeit oder Nicht-Wirklichkeit des Empfindungsinhalts - ein Objekt der Religionswissenschaft. Religionswissenschaft hat einen empirisch faßbaren Gegenstand und ist daher eine empirische Wissenschaft; die Theologie hat einen empirisch nicht-faßbaren Gegenstand und ist daher eine nicht-empirische, deduktive Wissenschaft. Die historischen Fächer im christlich-theologischen Lehrplan, Bibelwissenschaft, Kirchen- und Theologiegeschichte, sind religionswissenschaftliche Disziplinen, deren Ergebnisse die Theologie, also Dogmatik und Moraltheologie, verarbeitet - wie die sogenannte Religionstheologie die Ergebnisse der Religionswissenschaft, die sich mit fremden Religionen beschäftigt, aufnimmt. Die "Fundamentaltheologie" ist Grundlagenwissenschaft der Theologie. Die praktischen Fächer nehmen die Ergebnisse der Theologie auf und wenden sie auf die kirchliche Praxis an. Die Religionsphilosophie hat es als Philosophie mit einem empirisch nicht faßbaren Gegenstand zu tun und ist daher keine religionswissenschaftliche Disziplin, sondern Grundlagenwissenschaft der Religionswissenschaft. (shrink)
This paper is the first trope-theoretical reply to E. J. Lowe’s serious dilemma against trope nominalism in print. The first horn of this dilemma is that if tropes are identity dependent on substances, a vicious circularity threatens trope theories because they must admit that substances are identity dependent on their constituent tropes. According to the second horn, if the trope theorist claims that tropes are identity independent, she faces two insurmountable difficulties. (1) It is hard to understand the ontological dependence (...) of tropes on substances. (2) The identity-conditions of tropes cannot be determinate, which threatens the determination of the identity-conditions of substances. Our reply to the first horn of Lowe’s dilemma is to deny the identity dependence of tropes. Yet we can avoid the second horn because our theory can explain the ontological dependence of tropes on substances and the fully-determined identity-conditions of both tropes and substances. (shrink)
In this paper, we argue for a novel three-dimensionalist solution to the problem of persistence, i.e. cross-temporal identity. We restrict the discussion of persistence to simple substances, which do not have other substances as their parts. The account of simple substances employed in the paper is a trope-nominalist strong nuclear theory, which develops Peter Simons' trope nominalism. Regarding the distinction between three dimensionalism and four dimensionalism, we follow Michael Della Rocca's formulation, in which 3D explains persistence in virtue of same (...) entities and 4D in virtue of distinct entities. SNT is a 3D'ist position because it accounts for the persistence of simple substances in virtue of diachronically identical ânuclearâ tropes. The nuclear tropes of a simple substance are necessary for it and mutually rigidly dependent but distinct. SNT explains qualitative change by tropes that are contingent to a simple substance. We show that it avoids the standard problems of 3D: temporal relativization of ontic predication, Bradley's regress and coincidence, fission and fusion cases. The temporal relativization is avoided because of the analysis of temporary parts that SNT gives in terms of temporal sub-location, which is atemporal partâwhole relation. (shrink)
In Lowe’s Four-Category Ontology, instantiation is a basic formal ontological relation between particulars (objects, modes) and their kinds (kinds, attributes). Therefore, instantiation must be considered as a metaphysically necessary relation, which also rules out the metaphysical possibility of kind change. Nevertheless, according to Lowe, objects obtain their identity conditions in a more general level than specific natural kinds, which allows for kind change. There also seems to be actual examples of kind change. The advocate of Four-Category Ontology is obliged to (...) resolve the tension between these mutually incompatible claims. In this article, we argue that the only viable option for the advocate of Four-Category Ontology is to bite the bullet and stick to the necessity of each of the most specific natural kind to the object instantiating it. As a major drawback, the four-category ontologist does not have any credible means to allow for kind change or determination of the identity conditions in a more general level. (shrink)
[A comment paper on Tuomas Tahko's book An Introduction to Metametaphysics (CUP, 2016).] Pyrin tässä artikkelissa selvittämään, missä määrin Tuomas Tahkon kirjan An Introduction to Metametaphysics luvussa 9 esittämä käsitys tieteen ja metafysiikan suhteesta tuo selvyyttä metafysiikan luonteeseen itsenäisenä tutkimusalana. Analyyttinen metafysiikka on joutunut viimeisten viidentoista vuoden aikana kasvavan kritiikin kohteeksi. James Ladymanin (2012) mukaan viime aikoina suosittu käsitys metafyysisen teorian valinnasta teoreettisten hyveiden perusteella kohtaa niin sanotun vahvan globaalin alimääräytyneisyyden ongelman. Tahko pyrkii vastaamaan näihin huoliin esittämällä synteesiin E.J. Lowen (...) metafysiikkakäsityksen ja Laurie Paulin (2002) esittämien ideoiden välillä. Argumentoin, että Tahkon vastaus on sikäli puutteellinen, että se jättää avoimeksi kysymyksen parhaan ontologisen kategoriajärjestelmän valinnasta. Teen ehdotuksia siitä, miten voimme välttää alimääräytyneisyyshuolen myös tässä tapauksessa. (shrink)
The trope bundle theories of objects are capable of analyzing monadic inherence (objects having tropes), which is one of their main advantage. However, the best current trope theoretical account of relational tropes, namely, the relata specific view leaves relational inherence (a relational trope relating two or more entities) primitive. This article presents the first trope theoretical analysis of relational inherence by generalizing the trope theoretical analysis of inherence to relational tropes. The analysis reduces the holding of relational inherence to the (...) obtaining of certain other facts about entities of the trope theoretical category system. Moreover, I show that the analysis can deal with asymmetric and non-symmetric relations by assuming that all relation-like tropes are quantities. Finally, I provide an account of the spatial location of tropes in the difficult case in which tropes contribute to determining of the location of other entities. (shrink)
In this article, we present a new conception of internal relations between quantity tropes falling under determinates and determinables. We begin by providing a novel characterization of the necessary relations between these tropes as basic internal relations. The core ideas here are that the existence of the relata is sufficient for their being internally related, and that their being related does not require the existence of any specific entities distinct from the relata. We argue that quantity tropes are, as determinate (...) particular natures, internally related by certain relations of proportion and order. By being determined by the nature of tropes, the relations of proportion and order remain invariant in conventional choice of unit for any quantity and give rise to natural divisions among tropes. As a consequence, tropes fall under distinct determinables and determinates. Our conception provides an accurate account of quantitative distances between tropes but avoids commitment to determinable universals. In this important respect, it compares favorably with the standard conception taking exact similarity and quantitative distances as primitive internal relations. Moreover, we argue for the superiority of our approach in comparison with two additional recent accounts of the similarity of quantity tropes. (shrink)
This article presents a trope bundle theory of simple substances, the Strong Nuclear Theory[SNT] building on the schematic basis offered by Simons's (1994) Nuclear Theory[NT]. The SNT adopts Ellis's (2001) dispositional essentialist conception of simple substances as powerful particulars: all of their monadic properties are dispositional. Moreover, simple substances necessarily belong to some natural kind with a real essence formed by monadic properties. The SNT develops further the construction of substances the NT proposes to obtain an adequate trope bundle theory (...) of powerful particulars. The SNT allows for co-located powerful particulars. However, every powerful particular is necessarily co-located with its constituent tropes, which determine its causal powers. Every constituent trope of substance i is part of a trope aggregate (the n-bundle or c-bundle) that forms an individual figuring in the basic spatio-temporal relations. The location of these individuals determines the location of individual tropes. Since they are necessarily co-located with substance i when they exist, every trope t of i is necessarily co-located with i when it exits. Every simple substance has nuclear tropes necessary to it. It belongs to certain primary natural kind K because its nuclear tropes belong to certain distinct determinate kinds. (shrink)
Is it possible to get by with just one ontological category? We evaluate L.A. Paul's attempt to do so: the mereological bundle theory. The upshot is that Paul's attempt to construct a one category ontology may be challenged with some of her own arguments. In the positive part of the paper we outline a two category ontology with property universals and kind universals. We will also examine Paul's arguments against a version of universal bundle theory that takes spatiotemporal co-location instead (...) of compresence or coinstantiation as the feature by which we can identify genuine bundles. We compare this novel theory, bundle theory with kinds, and Paul's mereological bundle theory and apply them to a case study concerning entangled fermions and co-located bosons. (shrink)
According to standard trope nominalism, there are simple tropes that do not have parts or multiply distinct aspects. Douglas Ehring’s reductio ad absurdum against this standard view concludes that there are no simple tropes. In this paper, we provide a response to Ehring defending the standard view. Ehring’s argument may be refuted by (1) distinguishing the ontological form of tropes from their contribution to the ontological content of the world, and (2) construing tropes as having primitive identity. At the same (...) time, standard trope nominalism is elaborated on by distinguishing between ontological form and content, for which there are also independent reasons. (shrink)
This important collection focuses on the nature and importance of biodiversity. The concept is clarified and its intrinsic and instrumental value are discussed. Even though the term biodiversity was invented in the 1980s to promote the cause of species conservation, discussions on biological diversity go back to Plato. There are many controversies surrounding biodiversity and a few of them are examined here: What is worthy of protection or restoration and what is the acceptable level of costs? Is it permissible to (...) kill sentient animals to promote native populations? Can species be reintroduced if they have disappeared a long time ago? How should the responsibilities for biodiversity be shared? This book will be of interest to philosophers of science and biologists, but also to anyone interested in conservation and the environment. (shrink)
In this paper, we discern different types of possible relations. We focus on the distinction between internal and external relations and their various possible sub-types. In the first section, we present what is nowadays more or less the standard distinction between internal and external relations. In the second section, we make two contributions to the literature of internal relations: a new taxonomy of internal relations and a novel distinction between formal and material ontological relations. In the third section, we discuss (...) three distinctions among external relations, in particular the distinction between relata-specific and relata-unspecific relations. We argue that relata-specific external relations are a promising but incomplete solution to the vexed problem of Bradley’s relation regress. (shrink)
According to Lowe’s Four-Category Ontology, the general nature of the entities belonging to the four fundamental categories is determined by the basic formal ontological relations (instantiation and characterization) that they bear to other entities. I argue that, in closer analysis, instead of one formal relation of characterization, this category system introduces two, one connecting particulars and another universals. With regard to the characterization relation connecting particulars, it remains an open issue whether it would need further analysis. By contrast, the status (...) of instantiation as an internal relation is comparatively clear. Nevertheless, because of holding by virtue of the essences of particulars, the holding of instantiation between universals and particulars rules out the possibility of kind change and entails that particulars are essentially rigidly dependent on universals. Finally, Lowe’s analysis of necessary exemplification gives us some reasons to suspect that some property universals need not have any instances in order to exist. (shrink)
This thesis presents some of my earlier attempts to develop a trope bundle theory. It contains a fairly comprehensive discussion of Simons' (1994, 1998) views and Denkel's (1995, 1996) Saturation Theory, which might still be useful.
We argue that if one wishes to be a realist, one should adopt a Neo-Aristotelian ontology involving tropes instead of a Russellian ontology of property universals and objects. Either Russellian realists should adopt the relata-specific relational tropes of instantiation instead of facts, or convert to Neo-Aristotelian realism with monadic tropes. Regarding Neo-Aristotelian realism, we have two novel points why it fares better than Russellian realism. Instantiation of property universals by tropes and characterization or inherence between tropes and objects are more (...) transparent ontological notions than relational inherence, which is assumed in Russellian realism with the relational tropes of instantiation. Neo-Aristotelian realism makes better sense about abstract universals, which are a more viable option than concrete universals. (shrink)
Since the publication of Dieter Henrich's classic paper, ‘The proof structure of the transcendental deduction’, in The Review of Metaphysics 22 , the transcendental deduction of the pure concepts of the understanding has been under focus in Kant studies in a very special way. The B-deduction seems to be a proof in two steps. Consequently, the focus has been on questions like, ‘What is the structure of the deduction?’, and ‘Why is the deduction carried out in two steps?’ No doubt (...) the structure of the deduction has been the most debated exegetical issue in Kant's theoretical philosophy, and the most important too, while the answers mirror one's overall understanding of Kant. (shrink)
Climate change compels us to rethink the ethics of our dietary choices and has become an interesting issue for ethicists concerned about diets, including animal ethicists. The defenders of veganism have found that climate change provides a new reason to support their cause because many animal-based foods have high greenhouse gas emissions. The new style of argumentation, the ‘climatic argument for veganism’, may benefit animals by persuading even those who are not concerned about animals themselves but worry about climate change. (...) The arguments about the high emissions of animal-based food, and a resulting moral obligation to abstain from eating such products, are an addition to the prior forms of argument for principled veganism grounded on the moral standing of, and concern for, nonhuman animals. In this paper, we examine whether the climatic argument for veganism is convincing. We propose a formulation for the amended version of the argument and discuss its implications and differences compared to the moral obligations of principled veganism. We also reflect upon the implications of our findings on agricultural and food ethics more generally. (shrink)
This article seeks to provide a template for understanding the tragic dimension of Theodor W. Adorno’s philosophy through a reading of his early collaborative work with Max Horkheimer, the Dialectic of Enlightenment. While Adorno’s view has often been considered to be tragic, little has been done to reconstruct the tragic dimension of his thought. I argue that the view of the human condition, presented in the Dialectic of Enlightenment, is founded on metaphysical, epistemological, and ethical convictions that have structural similarities (...) with the positions held by theorists and philosophers of tragedy and the tragic. Since traces of these tragic elements can be found throughout Adorno’s mature philosophy, the approach presented in this article may serve as a model for a more detailed mapping and examination of the tragic dimension of his thought in future research. (shrink)
In §18 of Principles of Nature and Grace, Based on Reason, Leibniz says: ”Thus our happiness will never consist, and must never consist, in complete joy, in which nothing is left to desire, and which would dull our mind, but must consist in a perpetual progress to new pleasures and new perfections.” -/- This passage is typical in Leibniz’s Nachlass. Universal perfection creates in us joy or pleasure of the mind and its source is our creator, God. When this joy (...) is constant, we reach happiness and wisdom which is a kind of standing state of virtue, readiness to practice charity in the best of all possible worlds. However, it also indicates that our knowledge is never perfect. Perfecting our knowledge is a never-ending process which gives us joy in itself and motivates us to act in imitation of God. In this way some passions advance our knowledge and we can create ourselves a passionate habit of knowing more about the world and its perfection. In this paper I try to see this process of self-perfection from a cognitive rather than ethical point of view. While it is clear that in the final stage of wisdom we act mostly on our volitions which are founded on clear and distinct perceptions, it is less clear what cognitive status is to be attributed to our initial perceptions of perfection, our emotions and finally, the intellectual emotions which lead us to perfection and God. I will also reflect the role of the minute perceptions in our struggle for happiness. My argument is that a central cognitive role in Leibniz’s views on self-perfection is held by clear, but confused perfections which are subjective, undemonstrable impressions, shades, feelings. Therefore our ethical action is largely founded on passing, minute feelings rather than on deliberated conscious volitions, although the goal in Leibniz’s moral theory is to change this fact. -/- My discussion is founded on several texts from Leibniz’s later philosophy, such as the discussion following from New System of the Nature and the Communication of Substances of 1695, Leibniz’s letter to Queen Sophie Charlotte of 1702 (also known as On What is Independent in Sense and Matter), New Essays on Human Understanding (1704), Theodicy (1710) and naturally Leibniz’s most important epistemological text, Meditations of Truth, Knowledge and Ideas (1684). (shrink)
This article defends strong formal ontological conception of ontological categories against Lewis's "deflanationary" conception. Here, it sides with E.J. Lowe (1998) among others. However, the paper argues against Lowe's conception of metaphysics as an a priori science. Different category systems are compared and the best system is selected on the basis of its ability to accommodate our the best a posteriori conceptions of reality.
This article deals with empty spacetime and the question of its physical reality. By “empty spacetime” we mean a collection of bare spacetime points, the remains of ridding spacetime of all matter and fields. We ask whether these geometric objects—themselves intrinsic to the concept of field—might be observable through some physical test. By taking quantum-mechanical notions into account, we challenge the negative conclusion drawn from the diffeomorphism invariance postulate of general relativity, and we propose new foundational ideas regarding the possible (...) observation—as well as conceptual overthrow—of this geometric ether. (shrink)
In his early lecture note Versuch einiger Betrachtungen über den Optimismus (1759) a young supporter of metaphysical optimism called Immanuel Kant tested the Leibnizian optimism by posing some counter-arguments against it only to falsify them. His counter-arguments were very inventive and they feature often in modern scholarship on Leibniz. In this paper I will present Kant’s main arguments and evaluate them. I will argue that Kant’s understanding on Leibnizian optimism is little misguided and for this reason his own positive counter-argument (...) despite its ingeniousness is problematic. His second solution to the problem is comparable to the doctrine of metaphysical optimism, but fails also for the same reason as the first one. -/- . (shrink)
An old paper of mine (in Finnish) on the "similarity" of quantity tropes. See "Quantity Tropes and Internal Relations", "Kinds of Tropes without Kinds" and "The Ontological Form of Tropes" for more updated version of our theory.
G. W. Leibniz famously proclaimed that this is the best of all possible worlds. One of the properties of the best world is its increasing perfection. He gave a prominent role in his discussion of emotions to hope which is related to intellectual activity such as curiosity and courage which again is essential for the practice of science and promoting the common good. Leibniz regarded hope as a process where minute perceptions in the mind, that is, unconscious promises or signs (...) of a future pleasure of the mind or joy may accumulate to an expectation which we became aware of, the passion of hope. Related to a moral instinct of striving for joy and avoiding sorrow, hope motivates us to promote perfection which produces joy in us and eventually leads to happiness. (shrink)
In this article, I will focus on the notion of supervenience introduced and deployed by Armstrong. The aim is to settle the issue of whether it has any fruitful applications. My conclusions are negative. Armstrong gives to his notion of supervenience a major explanatory role of telling why one need not consider certain beings as a genuine ontic expansion, if one already assumes a certain meagre set of more basic entities. On closer inspection, however, Armstrong’s notion does not clarify such (...) intuitions any further. The legitimate uses of the notion for the above purpose turn out to be redundant: the concepts of identity and partial identity can be employed instead. (shrink)
In this paper I will discuss the doctrine of substance which emerges from Leibniz’s unpublished early memoir De affectibus of 1679. The memoir marks a new stage in Leibniz’s views of the mind. The motivation for this change can be found in Leibniz’s rejection of the Cartesian theory of passion and action in the 1670s. His early Aristotelianism and some features of Cartesianism persisted to which Leibniz added influences from Hobbes and Spinoza. His nascent dynamical concept of substance is seemingly (...) a combination of old and fresh influences, representing a characteristically eclectic approach, but I will argue that the influence of Hobbes is especially important in the memoir. To do that, I will examine Leibniz’s development in the 1670s up to the De affectibus and consider the nature of affects in the memoir, especially the first affect which starts the thought sequence. This first affect of pleasure or pain is the key to Leibniz’s theory of active substances and in this way to the whole of Leibniz’s moral psychology and ethical metaphysics. (shrink)
My earlier attempt to develop a trope nominalist account of the relation between tropes and causal processes. In accordance with weak dispositional essentialism (Hendry & Rowbottom 2009), I remain uncommitted to full-blown necessity of causal functional laws. Instead, the existence of tropes falling under a determinable and certain kind of causal processes guarantee that corresponding functional laws do not have falsifying instances.
Chapter 20 of book II of John Locke’s An Essay Concerning Human Understanding, titled ‘Of Modes of Pleasure and Pain’ is the most extensive discussion of emotions available in Locke’s corpus. Likewise, Nouveaux essais sur l’entedement humain, II, xx, together with the following chapter xxi remains the chief source of Leibniz’s views of emotions. They offer a very interesting and captivating discussion of moral philosophy and good life. The chapter provides also a great platform to study Leibniz’s argumentative techniques and (...) the differences between the philosophers in general. Locke strives to explain the emotions with a single, unifying notion of uneasiness while Leibniz’s view of the mind is much more complex and he finds more unique ways of explaining different emotions. My paper focuses on Leibniz’s critique of Lockean uneasiness as an explanans for emotions. He views uneasiness as a unavoidable part of all our mental states and therefore it is not sufficient to explain passions or moral wrong-doing of men. I will discuss such passions as love, joy, sorrow, hope, fear, despair, anger, envy and shame and consider Locke’s possible response to Leibniz’s critique. (shrink)
The notion of reparation in ethical, political and legal discourse has become popular in recent years. Reparation refers to a category of actions for which there are morally compelling reasons to perform due to wrongful action in the past. ‘Reparation’ is often, but not merely, used in the context of collective responsibility. The debate around the concept has mainly focussed on humans, but the wrongs done to humans can be indirect, such as contaminating the soil or polluting the air, in (...) cases of which the quality of human life has been significantly deteriorated. In the paper, it will be examined whether the concept of reparation is applicable to characterise our responsibilities to the rest of nature? And can ecological restoration be understood as an exemplification of reparation? In restoration,ecological system or natural landscape returned to some historically existed condition. In the context of reparations, the scope of concern would be limited to those changes that involve human presence or activity. Reparation is to be understood as corrective action when one has done something wrong. Ecological restoration aims to restore a situation that has prevailed at some point earlier. To say that ecological restoration is also moral reparation, we must assumethat nature or non-human entities and processes be wronged in the morally relevant sense. There are, of course, reasons for being sceptical over this assumption and its practical implications. (shrink)
Human deliberation is a complicated and a difficult process. When forming moral judgement, various reasons inclinate the agent without necessitating him or her and the final result is more or less a compromise between these different spurs for action. Choosing right requires clear mind, good habits and strength of will. However, by a kind of self-manipulation moral development is possible. In my presentation, I shall discuss the forming of moral judgement in the intellect, consider the role of the passions in (...) deliberation and discuss how moral self-improvement takes place according to Leibniz in Nouveaux essais and Animadversiones in partem generalem Principiorum Cartesianorum. (shrink)
The topic of disinterested love became fashionable in 1697 due to the famous amour pur dispute between Fénelon (1651-1715) and Bossuet (1627-1704). It soon attracted the attention of Electress Sophie of Hanover (1630-1714) and she asked for an opinion about the dispute from her trusted friend and correspondent, the Hanoverian councilor Gottfried Wilhelm Leibniz (1646-1716). This gave Leibniz an opportunity to present his views on the matter, which he had developed earlier in his career (for example, in Elementa juris naturalis (...) of 1671 and Codex iuris gentium of 1693). In his 1697 letter to Sophie he did not explicitly take sides in the dispute, but formulated his own views on the topic in a theological manner, aiming to provide an account of disinterested love which would surpass the doctrines of both French theologians. In addition to presenting Leibniz’ early views on disinterested love and examining this alternative formulation of his views on love, I will show that after the letter Leibniz gave this alternative perspective up and returned to his earlier, more philosophical views on the topic, which suggests that he regarded them to be superior to the theological version, where the virtue of charity was related to the virtue of hope. (shrink)
This paper explores the prospects of a combinatorial account of modality. We argue against David M. Armstrong’s version of combinatorialism, which seeks to do without modal primitives, on the grounds, among other things, that Armstrong’s basic ontological categories are themselves subject to non-contingent constraints on recombination. We outline an alternative version, which acknowledges the necessity of modal primitives, at the level of ontology, and not just of our concepts.
In this study I discuss G. W. Leibniz's (1646-1716) views on rational decision-making from the standpoint of both God and man. The Divine decision takes place within creation, as God freely chooses the best from an infinite number of possible worlds. While God's choice is based on absolutely certain knowledge, human decisions on practical matters are mostly based on uncertain knowledge. However, in many respects they could be regarded as analogous in more complicated situations. In addition to giving an overview (...) of the divine decision-making and discussing critically the criteria God favours in his choice, I provide an account of Leibniz's views on human deliberation, which includes some new ideas. One of these concerns is the importance of estimating probabilities – in making decisions one estimates both the goodness of the act itself and its consequences as far as the desired good is concerned. Another idea is related to the plurality of goods in complicated decisions and the competition this may provoke. Thirdly, heuristic models are used to sketch situations under deliberation in order to help in making the decision. Combining the views of Marcelo Dascal, Jaakko Hintikka and Simo Knuuttila, I argue that Leibniz applied two kinds of models of rational decision-making to practical controversies, often without explicating the details. The more simple, traditional pair of scales model is best suited to cases in which one has to decide for or against some option, or to distribute goods among parties and strive for a compromise. What may be of more help in more complicated deliberations is the novel vectorial model, which is an instance of the general mathematical doctrine of the calculus of variations. To illustrate this distinction, I discuss some cases in which he apparently applied these models in different kinds of situation. These examples support the view that the models had a systematic value in his theory of practical rationality. (shrink)
This article deals with women-centred prose texts of the 1990s and 2000s in Russia written by women, and focuses especially on generation narratives. By this term the author means fictional texts that explore generational relations within families, from the perspective of repressed experiences, feelings and attitudes in the Soviet period. The selected texts are interpreted as narrating and conceptualizing the consequences of patriarchal ideology for relations between mothers and daughters and for reconstructing connections between Soviet and post-Soviet by revisiting and (...) remembering especially the gaps and discontinuities between (female) generations. The cases discussed are Liudmila Petrushevskaia’s ‘povest’ Vremia noch [The Time: Night] (1991), Liudmila Ulitskaia’s novel Medeia i ee deti [Medea and her Children] (1996) and Elena Chizhova’s novel Vremia zhenshchin [The Time of Women] (2009). These novels reflect on the one hand the woman-centredness and novelty of representation in women’s prose writing in the post-Soviet period. On the other hand, the author suggests that they reflect the diverse methods of representing the Soviet era and experience through generation narratives. The texts reassess the past through intimate, tactile memories and perceptions, and their narration through generational plots draws attention to the process of working through, which needs to be done in contemporary Russia. The narratives touch upon the untold stories of those who suffered in silence or hid the family secrets from the officials, in order to save the family. The narration delves into the different layers of experience and memory, conceptualizing them in the form of multiple narrative perspectives constructing different generations and traditions. In this way they convey the ‘secrets’ hidden in the midst of everyday life routines and give voice to the often silent resistance of women towards patriarchal and repressive ideology. The new women’s prose of the 1980s–90s and the subsequent trend of women-centred narratives and generation narratives employ conceptual metaphors of reassessing, revisiting and remembering the cultural, experiential, and emotional aspects of the past, Soviet lives. (shrink)
Various due process provisions designed for use by civil servants in administrative decision-making may become redundant when automated decision-making is taken into use in public administration. Problems with mechanisms of good government, responsibility and liability for automated decisions and the rule of law require attention of the law-maker in adapting legal provisions to this new form of decision-making. Although the general data protection regulation of the European Union is important in acknowledging automated decision-making, most of the legal safeguards within administrative (...) due process have to be provided for by the national law-maker. It is suggested that all countries have a need to review their rules of administrative due process with a view to bringing them up to date regarding the requirements of automated decision-making. In whichever way the legislation is framed, the key issues are that persons who develop the algorithm and the code as well as persons who run or deal with the software within public authorities are aware of the preventive safeguards of legality in the context of automated decision-making, not only of the reactive safeguards constituted by the complaint procedures, and that legal mechanisms exist under which these persons can be held accountable and liable for decisions produced by automated decision-making. It is also argued that only rule-based systems of automatized decision-making are compatible with the rule of law and that there is a general interest in preventing a development into a rule of algorithm. (shrink)
The goal of formal ontological inquiry is to reveal the categorial structure of the mind-independent reality. In the first part of this article, I criticize two popular ways to study the categorial structure, Strong and Weak Modelling. In the second part of the article, I present my positive account. The systematic description of the different kinds of entities assumed by our commonsense conceptions forms a starting-point of the study of the categorial structure of the world. However, it is the task (...) of Revisionary Metaphysics to seek for the best conception of the categorial structure. Revisionary Metaphysics proceeds as testing alternative conceptions of the categorial structure. The main new contribution of the article is to propose certain general principles for the comparison of such alternative conceptions. (shrink)
The article examines the case of springtime bird hunting in Åland from a moral point of view. In Åland springtime hunting has been a cultural practice for centuries but is now under investigation due to the EU Directive on the protection of birds. The main question of the article is whether restrictions on bird hunting have a sound basis. We approach this question by analysing three principles: The animal rights principle states that if hunting is not necessary for survival, it (...) cannot be morally justified. Therefore hunting merely to engage in a cultural custom is morally suspect. In the light of the species conservation principle the hunting is questionable due to the fact that it seems to have a diminishing effect on the species populations. The formal principle of justice makes up a more difficult question since the special position of the minorities in regard to the use of natural resources is generally recognised so that they have the right to maintain their cultural practices. We claim, however, that even though cultural practices have substantial value and can be the object of special rights, they should be coherent with other principles. The springtime bird hunt in Åland does not accord with the relevant moral principles and for this reason we conclude that the basis for its continuation is weak. (shrink)
