Unlike some other reproductions of classic texts (1) We have not used OCR(Optical Character Recognition), as this leads to bad quality books with introduced typos. (2) In books where there are images such as portraits, maps, sketches etc We have endeavoured to keep the quality of these images, so they represent accurately the original artefact. Although occasionally there may be certain imperfections with these old texts, we feel they deserve to be made available for future generations to enjoy.

In this paper I examine the ritual life of Abraham as it is presented in the book of Genesis. Paying close attention to the language of the narrative, I try to reconstruct the evolving philosophical theology that seems to underlie the modes of worship that Abraham develops over time. Read in this light, the life of Abraham can help us to rethink the extent to which theistic religiosity requires a personal God, and the extent to which it (...) can survive in the face of a more austere impersonal theology. (shrink)

This paper argues that God, despite his Perfection, can have faith in us. The paper includes exegesis of various Midrasihc texts, so as to understand the Rabbinic claim that God manifested faith in creating the world. After the exegesis, the paper goes on to provide philosophical motivation for thinking that the Rabbinic claim is consistent with Perfect Being Theology, and consistent with a proper analysis of the nature of faith. Finally, the paper attempts to tie the virtue that faith can (...) exhibit to the virtues associated with art, as it is understood by R. G. Collingwood. This association is particularly apt, given the Midrashic description of God as an artist. All of this is offered in response to Rabbi Moses Nachmanides who argued that Abraham’s faith, in Genesis 15:6, wasn’t worthy of particular praise. (shrink)

In this paper we argue that the moral value of an agent is determined solely by their dispositions to act intentionally and freely. We then put this conclusion to work. It resolves a putative moral paradox first posed by Saul Smilansky, and it undermines a prominent line of argument for a variety of Trinitarian theology. Finally, we derive our conclusion about the moral worth of agents not only from our initial series of thought experiments, but also from Abrahamic theism itself. (...) This means that Smilansky’s paradox can only possibly be rehabilitated by an atheist, and that the aforementioned line of argumentation for the Trinity is radically self-undermining, since it relies upon the denial of a corollary of Abrahamic theism. (shrink)

The Exalted Fath: Ha-Emunah ha-Ramah Transleted by Solomon Ibn Lavi, Ha-Emunah ha-Nissaʼah Transleted by Samuel Ibn Matut, The Anonymous Commentary to HaEmunah ha-Ramah.

Response to Samuel Moyn's "Amos Funkenstein on the Theological Origins of Historicism," published in the Journal of the History of Ideas, volume 64 (2003), pages 639-57.

Rabbi Samuel Hirsch (Thalfang 1815 – Chicago 1889) was instrumental in the development of Reform Judaism in Europe and the USA. This volume is the first lengthy publication devoted to this striking personality whose significance was no less than that of his contemporaries Abraham Geiger and David Einhorn. En route from Thalfang via Dessau and Luxembourg to Philadelphia, Hirsch left his mark on societal, religious, and philosophical developments in manifold ways. By the time he was appointed Chief Rabbi (...) of the Jewish community in Luxembourg in 1843, he had already written many of his most important works on the philosophy of religion. In them he engaged in debate with the Young Hegelians on the importance of Judaism, the religion that, more than any other, enabled the human actualization of freedom so central to Hegel’s philosophy. Over time Hirsch took an increasingly radical stance on issues such as Jewish rituals and mixed marriage. The goal of his reforms was not assimilation. He strove to strengthen Judaism to meet the demands of modernity and enable its survival in the modern era. Hirsch’s story is key to understanding the transnational history of Reform Judaism and the struggle of Jews to secure a place in history and society. (shrink)

What are the features of a good scientific theory? Samuel Schindler's book revisits this classical question in the philosophy of science and develops new answers to it. Theoretical virtues matter not only for choosing theories 'to work with', but also for what we are justified in believing: only if the theories we possess are good ones can we be confident that our theories' claims about nature are actually correct. Recent debates have focussed rather narrowly on a theory's capacity to (...) predict new phenomena successfully, but Schindler argues that the justification for this focus is thin. He discusses several other theory properties such as testability, accuracy, and consistency, and highlights the importance of simplicity and coherence. Using detailed historical case studies and careful philosophical analysis, Schindler challenges the received view of theoretical virtues and advances arguments for the view that science uncovers reality through theory. (shrink)

Book synopsis: The philosophy of mind is one of the fastest-growing areas in philosophy, not least because of its connections with related areas of psychology, linguistics and computation. This Companion is an alphabetically arranged reference guide to the subject, firmly rooted in the philosophy of mind, but with a number of entries that survey adjacent fields of interest. The book is introduced by the editor's substantial Essay on the Philosophy of Mind which serves as an overview of the subject, and (...) is closely referenced to the entries in the Companion. Among the entries themselves are several ""self-profiles"" by leading philosophers in the field, including Chomsky, Davidson, Dennett, Dretske, Fodor, Lewis, Searle and Stalnaker, in which their own positions within the subject are articulated. In some more complex areas, more than one author has been invited to write on the same topic, giving a polarity of viewpoints within the book's overall coverage. (shrink)

“There is no world of thought that is not a world of language,” Walter Benjamin remarked, “and one only sees in the world what is preconditioned by ...

Why should we care what happens to future generations? Samuel Scheffler argues that we are more invested in the fate of our descendants than we may realize. Implicit in our own attachments are powerful reasons for wanting the chain of human generations to persist into the indefinite future under conditions conducive to human flourishing.

"Have the courage to use your own understanding! - that is the motto of enlightenment." - Immanuel Kant The Enlightenment is one of the most important and contested periods in the history of philosophy. The problems it addressed, such as the proper extent of individual freedom and the challenging of tradition, resonate as much today as when they were first debated. Of all philosophers, it is arguably Kant who took such questions most seriously, addressing them above all in his celebrated (...) short essay, An Answer to the Question: What is Enlightenment? In this engaging and lucid book, Samuel Fleischacker first explains and assesses Kant’s philosophy of Enlightenment. He then considers critics of Kant’s views - from Burke and Hegel to Horkheimer and Adorno - and figures he regards as having extended Kant’s notion of enlightenment, such as Feuerbach, Marx, Habermas, Foucault, and Rawls. Throughout, he demonstrates how Kant holds two distinct theories of enlightenment. On the one hand, Kant proposes a ‘minimal’ view, where to be enlightened is simply to engage in critical public discussion, allowing diversity of opinion to flourish. On the other, he argues that Kant elsewhere calls for a ‘maximal’ view of enlightenment, where, for example, an enlightened person cannot believe in a traditional religion. With great skill Fleischacker shows how these two views are taken in a multitude of directions by both critics and advocates of Kant’s philosophy. Arguing that Kant’s minimal enlightenment is a precondition for a healthy proliferation of cultures, religious faiths and political movements, What is Enlightenment? is a fascinating introduction to a key aspect of Kant’s thought and a compelling analysis of philosophical thinking about the Enlightenment. Including helpful chapter summaries and guides to further reading, it is ideal for anyone studying Kant or the philosophy of the Enlightenment, as well as those in related disciplines such as politics, history and religious studies. (shrink)

Humans have always sought to change their environment—building houses, monuments, temples, and roads. In the process, they have remade the fabric of the world into newly functional objects that are also works of art to be admired. In this second edition of his popular Existential Pleasures of Engineering, Samuel Florman explores how engineers think and feel about their profession. A deeply insightful and refreshingly unique text, this book corrects the myth that engineering is cold and passionless. Indeed, Florman celebrates (...) engineering not only crucial and fundamental but also vital and alive he views it as a response to some of our deepest impulses, an endeavor rich in spiritual and sensual rewards. Opposing the "anti-technology" stance, Florman gives readers a practical, creative, and even amusing philosophy of engineering that boasts of pride in his craft. (shrink)

Taking the title of his book from Isaiah Berlin's famous essay distinguishing a negative concept of liberty connoting lack of interference by others from a positive concept involving participation in the political realm, Samuel Fleischacker explores a third definition of liberty that lies between the first two. In Fleischacker's view, Kant and Adam Smith think of liberty as a matter of acting on our capacity for judgment, thereby differing both from those who tie it to the satisfaction of our (...) desires and those who translate it as action in accordance with reason or "will." Integrating the thought of Kant and Smith, and developing his own stand through readings of the Critique of Judgment and The Wealth of Nations, Fleischacker shows how different acting on one's best judgment is from acting on one's desires--how, in particular, good judgment, as opposed to mere desire, can flourish only in favorable social and political conditions. At the same time, exercising judgment is something every individual must do for him- or herself, hence not something that philosophers and politicians who reason better than the rest of us can do in our stead. For this reason advocates of a liberty based on judgment are likely to be more concerned than are libertarians to make sure that government provides people with conditions for the use of their liberty--for example, excellent standards of education, health care, and unemployment insurance--while at the same time promoting a less paternalistic view of government than most of the movements associated for the past thirty years with the political left. (shrink)

Adam Smith was a philosopher before he ever wrote about economics, yet until now there has never been a philosophical commentary on the Wealth of Nations . Samuel Fleischacker suggests that Smith's vastly influential treatise on economics can be better understood if placed in the light of his epistemology, philosophy of science, and moral theory. He lays out the relevance of these aspects of Smith's thought to specific themes in the Wealth of Nations , arguing, among other things, that (...) Smith regards social science as an extension of common sense rather than as a discipline to be approached mathematically, that he has moral as well as pragmatic reasons for approving of capitalism, and that he has an unusually strong belief in human equality that leads him to anticipate, if not quite endorse, the modern doctrine of distributive justice. Fleischacker also places Smith's views in relation to the work of his contemporaries, especially his teacher Francis Hutcheson and friend David Hume, and draws out consequences of Smith's thought for present-day political and philosophical debates. The Companion is divided into five general sections, which can be read independently of one another. It contains an index that points to commentary on specific passages in Wealth of Nations . Written in an approachable style befitting Smith's own clear yet finely honed rhetoric, it is intended for professional philosophers and political economists as well as those coming to Smith for the first time. (shrink)

Pascal’s wager has to face the many gods objection. The wager goes wrong when it asks us to chose between Christianity and atheism, as if there are no other options. Some have argued that we’re entitled to dismiss exotic, bizarre, or subjectively unappealing religions from the scope of the wager. But they have provided no satisfying justification for such a radical wager-saving dispensation. This paper fills that dialectical gap. It argues that some agents are blameless or even praiseworthy for ignoring (...) all but one religion as they face the wager. The argument leads us to multiple Pascals: a Jewish one, a Christian one, a Muslim one, and more. (shrink)

*Please email me for a copy of the paper if you are interested! -/- Liberal theories of animal consciousness maintain that we should attribute consciousness widely across various species. Conservative theories of animal consciousness maintain that we should not attribute consciousness widely. This paper makes a case for a conservative theory of animal consciousness. The case depends on two defensive moves and one offensive move. The defensive moves indicate that the indistinguishable causal profiles of conscious and non-conscious mental states are (...) not a problem for conservative theories and that intuitions about animal consciousness should not play a role in theory selection. Offensively, I argue that liberal theories of animal consciousness are less parsimonious than conservative theories. The upshot is that liberal theories of animal consciousness are not obviously rationally preferable to conservative theories. (shrink)

We define a notion of the intelligence level of an idealized mechanical knowing agent. This is motivated by efforts within artificial intelligence research to define real-number intelligence levels of compli- cated intelligent systems. Our agents are more idealized, which allows us to define a much simpler measure of intelligence level for them. In short, we define the intelligence level of a mechanical knowing agent to be the supremum of the computable ordinals that have codes the agent knows to be codes (...) of computable ordinals. We prove that if one agent knows certain things about another agent, then the former necessarily has a higher intelligence level than the latter. This allows our intelligence no- tion to serve as a stepping stone to obtain results which, by themselves, are not stated in terms of our intelligence notion (results of potential in- terest even to readers totally skeptical that our notion correctly captures intelligence). As an application, we argue that these results comprise evidence against the possibility of intelligence explosion (that is, the no- tion that sufficiently intelligent machines will eventually be capable of designing even more intelligent machines, which can then design even more intelligent machines, and so on). (shrink)

Modern notions of empathy often celebrate its ability to bridge divides, to unite humankind. But how do we square this with the popular view that we can never truly comprehend the experience of being someone else? In this book, Samuel Fleischacker delves into the work of Adam Smith to draw out an understanding of empathy that respects both personal difference and shared humanity. After laying out a range of meanings for the concept of empathy, Fleischacker proposes that what Smith (...) called “sympathy” is very much what we today consider empathy. Smith’s version has remarkable value, as his empathy calls for entering into the perspective of another—a uniquely human feat that connects people while still allowing them to define their own distinctive standpoints. After discussing Smith’s views in relation to more recent empirical and philosophical studies, Fleischacker shows how turning back to Smith promises to enrich, clarify, and advance our current debates about the meaning and uses of empathy. (shrink)

This dissertation is an experiment: what happens if we treat proper names as anaphoric expressions on a par with pronouns? The first thing to notice is that a name's 'antecedent' can occur in a discourse prior to the one containing the name. An individual may be introduced and tagged with a name in one context, and then retrieved using the name in a later context. To allow for discourse crossing anaphora, in addition to the usual cross-sentential anaphora, a revision of (...) discourse semantics is in order. Essentially, we must countenance discourse referents that span contexts, and think of contexts, not as islands, but as nodes connected to each other by the discourse referents they share. Discourse semantics gives rise to a new notion of content determined by discourse reference rather than pure reference. In a space of contexts structured by shared discourse referents, discourse content becomes transmissable. For a piece of content may be sent from one context to another whenever the discourse referents bundled up in the content are held in common by the two contexts. The final step is to treat the cognitive state of an agent as just another kind of context, and so a potential recipient of discourse content. Discourse content is more fine-grained than traditional 'singular' content, and so is a better fit for our pretheoretic intuitions about communication and attitude reporting. This is illustrated by applying the theory to Frege's puzzle, a puzzle of Loar's about communication, Kripke's puzzle about belief, Geach's intentional identity and new breed of 'mixed' de re-de dicto sentence. (shrink)

Adam Smith was a philosopher before he ever wrote about economics, yet until now there has never been a philosophical commentary on the Wealth of Nations. Samuel Fleischacker suggests that Smith's vastly influential treatise on economics can be better understood if placed in the light of his epistemology, philosophy of science, and moral theory. He lays out the relevance of these aspects of Smith's thought to specific themes in the Wealth of Nations, arguing, among other things, that Smith regards (...) social science as an extension of common sense rather than as a discipline to be approached mathematically, that he has moral as well as pragmatic reasons for approving of capitalism, and that he has an unusually strong belief in human equality that leads him to anticipate, if not quite endorse, the modern doctrine of distributive justice. Fleischacker also places Smith's views in relation to the work of his contemporaries, especially his teacher Francis Hutcheson and friend David Hume, and draws out consequences of Smith's thought for present-day political and philosophical debates. The Companion is divided into five general sections, which can be read independently of one another. It contains an index that points to commentary on specific passages in Wealth of Nations. Written in an approachable style befitting Smith's own clear yet finely honed rhetoric, it is intended for professional philosophers and political economists as well as those coming to Smith for the first time. (shrink)

The target article “Thinking Through Other Minds” (TTOM) offered an account of the distinctively human capacity to acquire cultural knowledge, norms, and practices. To this end, we leveraged recent ideas from theoretical neurobiology to understand the human mind in social and cultural contexts. Our aim was bothsynthetic– building an integrative model adequate to account for key features of cultural learning and adaptation; andprescriptive– showing how the tools developed to explain brain dynamics can be applied to the emergence of social and (...) cultural ecologies of mind. In this reply to commentators, we address key issues, including: (1) refining the concept of culture to show how TTOM and the free-energy principle (FEP) can capture essential elements of human adaptation and functioning; (2) addressing cognition as an embodied, enactive, affective process involving cultural affordances; (3) clarifying the significance of the FEP formalism related to entropy minimization, Bayesian inference, Markov blankets, and enactivist views; (4) developing empirical tests and applications of the TTOM model; (5) incorporating cultural diversity and context at the level of intra-cultural variation, individual differences, and the transition to digital niches; and (6) considering some implications for psychiatry. The commentators’ critiques and suggestions point to useful refinements and applications of the model. In ongoing collaborations, we are exploring how to augment the theory with affective valence, take into account individual differences and historicity, and apply the model to specific domains including epistemic bias. (shrink)

In this two-part series, I explore some of the most important and influential interpretations of Spinoza as an idealist. In this first part, I examine Hegel’s case for interpreting Spinoza as a kind of frustrated idealist and show how doing so raises fresh interpretative challenges for Spinoza’s contemporary readers.

The exchange between the philosopher Pierre Maine de Biran and the psychiatrist Antoine-Athanase Royer-Collard has been read either as an exemplary case of the influence of philosophy on medicine o...

According to the Doctrine of Doing and Allowing, it is more difficult to justify doing harm than it is to justify allowing harm. Enabling harm consists in withdrawing an obstacle that would, if left in place, prevent a pre-existing causal sequence from leading to foreseen harm. There has been a lively debate concerning the moral status of enabling harm. According to some (e.g. McMahan, Vihvelin and Tomkow), many cases of enabling harm are morally indistinguishable from doing harm. Others (e.g. Foot, (...) Hanser) support the Equivalence Hypothesis, according to which enabling harm is morally equivalent to allowing harm. Here I argue that there is every reason to embrace, and no reason to reject, the Equivalence Hypothesis. (shrink)

This book presents extracts from Leibniz's letters to Newtonian scientist Samuel Clarke.

With the same intellectual goals as the first edition, this innovative introductory logic textbook explores the relationship between natural language and logic, motivating the student to acquire skills and techniques of formal logic. This new and revised edition includes substantial additions which make the text even more useful to students and instructors alike. Central to these changes is an Appendix, 'How to Learn Logic', which takes the student through fourteen compact and sharply directed lessons with exercises and answers.

Conviction Narrative Theory (CNT) is a theory of choice underradical uncertainty– situations where outcomes cannot be enumerated and probabilities cannot be assigned. Whereas most theories of choice assume that people rely on (potentially biased) probabilistic judgments, such theories cannot account for adaptive decision-making when probabilities cannot be assigned. CNT proposes that people usenarratives– structured representations of causal, temporal, analogical, and valence relationships – rather than probabilities, as the currency of thought that unifies our sense-making and decision-making faculties. According to CNT, (...) narratives arise from the interplay between individual cognition and the social environment, with reasoners adopting a narrative that feels “right” to explain the available data; using that narrative to imagine plausible futures; and affectively evaluating those imagined futures to make a choice. Evidence from many areas of the cognitive, behavioral, and social sciences supports this basic model, including lab experiments, interview studies, and econometric analyses. We identify 12 propositions to explain how the mental representations (narratives) interact with four inter-related processes (explanation, simulation, affective evaluation, and communication), examining the theoretical and empirical basis for each. We conclude by discussing how CNT can provide a common vocabulary for researchers studying everyday choices across areas of the decision sciences. (shrink)

Mental arithmetic is characterised by a tendency to overestimate addition and to underestimate subtraction results: the operational momentum effect. Here, motivated by contentious explanations of this effect, we developed and tested an arithmetic heuristics and biases model that predicts reverse OM due to cognitive anchoring effects. Participants produced bi-directional lines with lengths corresponding to the results of arithmetic problems. In two experiments, we found regular OM with zero problems but reverse OM with non-zero problems. In a third experiment, we tested (...) the prediction of our model. Our results suggest the presence of at least three competing biases in mental arithmetic: a more-or-less heuristic, a sign-space association and an anchoring bias. We conclude that mental arithmetic exhibits shortcuts for decision-making similar to traditional domains of reasoning and problem-solving. (shrink)

The writer commences:—“There was a time, when the earth was to all appearance utterly destitute both of animal and vegetable life, and when according to the opinion of our best philosophers it was simply a hot round ball with a crust gradually cooling. Now if a human being had existed while the earth was in this state and had been allowed to see it as though it were some other world with which he had no concern, and if at the (...) same time he were entirely ignorant of all physical science, would he not have pronounced it impossible that creatures possessed of anything like consciousness should be evolved from the seeming cinder which he was beholding? Would he not have denied that it contained any potentiality of consciousness? Yet in the course of time consciousness came. Is it not possible then that there may be even yet new channels dug out for consciousness, though we can detect no signs of them at present? (shrink)

This paper examines the consequences of a culture of “personal ethics” when using new methodologies, such as the use of social media sites as a source of data for research. Using SM research as an example, this paper explores the practices of a number of actors and researchers within the “Ethics Ecosystem” which as a network governs ethically responsible research behaviour. In the case of SM research, the ethical use of this data is currently in dispute, as even though it (...) is seemingly publically available, concerns relating to privacy, vulnerability, potential harm and consent blur the lines of responsible ethical research behaviour. The findings point to the dominance of a personal, bottom-up, researcher-led, ‘ethical barometer’ for making decisions regarding the permissibility of using SM data. We show that the use of different barometers by different researchers can lead to wide disparities in ethical practice - disparities which are compounded by the lack of firm guidelines for responsible practice of SM research. This has widespread consequences on the development of shared norms and understandings at all levels, and by all actors within the Ethics Ecosystem, and risks inconsistencies in their approaches to ethical decision-making. This paper argues that this governance of ethical behaviour by individual researchers perpetuates a negative cycle of academic practice that is dependent on subjective judgements by researchers themselves, rather than governed by more formalised academic institutions such as the research ethics committee and funding council guidelines. (shrink)