It seems to be a humdrum fact of human agency that we act on intentions or decisions that we have made at an earlier time. At breakfast, you look at the Taco Hut menu online and decide that later today you’ll have one of their avocado burritos for lunch. You’re at your desk and you hear the church bells ring the noon hour. You get up, walk to Taco Hut, and order the burrito as planned. As mundane as this sort (...) of scenario might seem to be, philosophers have raised a problem in understanding it. If you are simply abiding by this morning’s decision, how are you acting autonomously? Your earlier self seems to be calling the shots; if you are just acting accordingly, without thinking through it or in some other way trying to ensure that the past decision conforms to your present standpoint, it is not clear how this amounts to an exercise of your present autonomous agency. It seems, rather, that your earlier self has succeeded in slaving you to her own purposes. She was the one who wanted (intended, judged it to be good, etc.) to have an avocado burrito. In simply following through, your current self seems to be just an automaton performing the commands left behind by your former self. Of course, you might not allow yourself to be shackled by your earlier self. You might refuse to follow anything but your own present judgments: you will only go to Taco Hut if this is what you judge you should do right now, and once at Taco Hut you will only eat the avocado burrito if that is what you want to eat once there. But if this is the way you generally operate, this seems to block your ability to make effective future-directed decisions. The puzzle, then, is one of explaining how the future self can do the bidding of her past self without losing her autonomy. We call this “the Problem of Diachronic Autonomy.” Philosophers raising this problem take it to show that there must be reasons or rational requirements to follow-through with our past decisions. According to these philosophers, we can only make sense of our diachronic autonomy if our past decisions put rational pressure on us to follow through. We argue that there is no Problem of Diachronic Autonomy. There is, in other words, no puzzling situation that needs explaining. Consequently, there is no need coming from this purported puzzle to think that our future-directed decisions generate reasons or rational requirements to follow through. The correct view of our diachronic autonomy is the “naïve” one: the “future self” can do the bidding of the “past self” without giving up its autonomy because, very simply, the past self is the same agent as the future self. I am acting autonomously when I get the avocado burrito, because I was the one who decided to get the burrito. I am acting on my own freely-formed decision. (shrink)

"To be a philosopher and to be a feminist are one and the same thing. A feminist is a woman who does not allow anyone to think in her place."-from _Hipparchia's Choice_ A work of rare insight and irreverence, _Hipparchia's Choice_ boldly recasts the history of philosophy from the pre-Socratics to the post-Derrideans as one of masculine texts and male problems. The position of women, therefore, is less the result of a hypothetical "femininity" and more the fault of exclusion by (...) men. Nevertheless, women have been and continue to be drawn to "the exercise of thought." So how does a female philosopher become a conceptually adventurous woman? Focusing on the work of Sartre and Beauvoir (specifically, his sexism and her relation to it), Michèle Le Doeuff shows how women philosophers can reclaim a place for feminist concerns. Is _The Second Sex_ a work of philosophy, and, if so, what can it teach us about the relation of philosophy to experience? Now with a new epilogue, _Hipparchia's Choice_ points the way toward a discipline that is accountable to history, feminism, and society. (shrink)

"To be a philosopher and to be a feminist are one and the same thing. A feminist is a woman who does not allow anyone to think in her place."-from _Hipparchia's Choice_ A work of rare insight and irreverence, _Hipparchia's Choice_ boldly recasts the history of philosophy from the pre-Socratics to the post-Derrideans as one of masculine texts and male problems. The position of women, therefore, is less the result of a hypothetical "femininity" and more the fault of exclusion by (...) men. Nevertheless, women have been and continue to be drawn to "the exercise of thought." So how does a female philosopher become a conceptually adventurous woman? Focusing on the work of Sartre and Beauvoir, Michèle Le Doeuff shows how women philosophers can reclaim a place for feminist concerns. Is _The Second Sex_ a work of philosophy, and, if so, what can it teach us about the relation of philosophy to experience? Now with a new epilogue, _Hipparchia's Choice_ points the way toward a discipline that is accountable to history, feminism, and society. (shrink)

Thought under Threat reveals and combats the forces diminishing the power and role of critical thinking, whether in our individual lives or collectively. Thought under Threat is an attempt to understand the tendencies that threaten thinking from within. These tendencies have always existed. But today they are on the rise and frequently encouraged, even in our democracies. People “disagree” with science and distrust experts. Political leaders appeal to the hearts and guts of “the people,” rather than (...) their critical faculties. Stupidity has become a right, if not a badge of honor; superstition is on the rise; and spite is a major political force. Thinking is considered “elitist.” To see those obstacles as vices of thought, Miguel de Beistegui argues, we need to understand stupidity not as a lack of intelligence or judgment, but as the tendency to raise false problems and trivial questions. Similarly, we need to see spite not as a moral vice, but as a poison that blurs and distorts our critical faculties. Finally, superstition is best described not as a set of false beliefs, but as a system that neutralizes one’s ability to think for oneself. For de Beistegui, thinking is intrinsically democratic and a necessary condition for the exercise of freedom. Thought under Threat shows how a training of thought itself can be used to ward off those vices, lead to productive deliberation, and, ultimately, create a thinking community. (shrink)

Argues that Americans must improve their understanding of probability and logic.

The figure of form-of-life is a life lived as a ‘how’ or a mode of living, beyond every relation. Form-of-life is a form of impotent, destituent power that seeks to deactivate the biopolitics that continuously divides and separates life itself. Agamben’s work is remarkably silent on the question of reproductive rights. The pregnant woman’s life is regulated continuously by biopolitics, yet Agamben does not discuss this regulation. The woman’s relationship with her foetus is difficult to reconcile with Agamben’s philosophy that (...) seeks to think beyond every relation. In addition, the right to abortion is difficult to reconcile with form-of-life. It is not clear how a woman seeking an abortion is not exercising a sovereign decision to create bare life. I use the UK’s abortion laws as a way to interrogate Agamben’s figure of form-of-life, and to illustrate how, by not accounting for reproductive rights, Agamben’s thought remains incomplete. (shrink)

: A key consideration in favour of animalism—the thesis that persons like you and me are identical to the animals we walk around with—is that it avoids a too many thinkers problem that arises for non-animalist positions. The problem is that it seems that any person-constituting animal would itself be able to think, but if wherever there is a thinking person there is a thinking animal distinct from it then there are at least two thinkers wherever there is (...) a thinking person. Most find this result unacceptable, and some think it provides an excellent reason for accepting animalism. It has been argued, however, that animalists face an analogous problem of too many thinkers, the so-called corpse problem, as they must accept both 1) that we are distinct from our bodies, as our bodies can and we cannot persist through death as corpses and 2) that our bodies can think. I argue that the best reasons animalists have for accepting the two claims that generate the distinctness part of the problem double up as reasons to reject the claim that our bodies can think, and vice versa. I argue further that Lockeans cannot similarly get around their problem of too many thinkers. (shrink)

Li Zehou’s work can be understood as an account of a Chinese modernity, a vision for Chinese society that seeks to integrate three distinct philosophical approaches. These are Chinese history and culture, which Li understands as largely Confucian; Marxism, which has exerted such influence on a modernizing China; and Western learning more generally, as expressed by figures such as Immanuel Kant and Sigmund Freud. Li also frequently expresses the hope that a Chinese modernity will be one in which the importance (...) of the individual is recognized, and rights and freedoms upheld (e.g., 2006, p. 182). But this stance raises an important question: how are individuality and freedom understood in Li’s philosophical system? In this paper, I want to examine what resources Li offers to help us conceptualize their place in a modernity with Chinese characteristics. Confucian culture is often regarded as authoritarian and hierarchical, less interested than more liberal traditions in an ideal such as freedom. So how does freedom relate to the Confucian root of Chinese culture, as construed by Li? In this paper I explore how Li Zehou’s study of Confucian aesthetics can deliver a novel conception of freedom, one grounded in Confucian thinking about personal cultivation, and aimed at the free creation of delight (樂). (shrink)

This article explicates a valuable but undernoticed point of contact between John Dewey and Michel Foucault. Both agreed that thinking arose in the context of problems such that the work of thought for both proceeds by way of working through and working over problems. Both affirmed that thinking arose in problematic situations; that it was about clarifying those situations, and that ultimately it was directed towards achieving a degree of resolution of what was problematic in the situation. (...) Both agreed that thinking—or inquiry—was not fundamentally about the representations of a situation; either those produced by a contemporary thinker or as an exercise directed at historical materials. Both agreed that a history of ideas as autonomous entities, distorted not only the process of thinking as a practice, but also the reasons for which it had been engaged in, often with a certain seriousness and urgency, the first place: that is to say, such approaches covered over the stakes. Both agreed that the stakes involved something experiential and entailed a form of logic (or in Foucault’s later vocabulary a mode of ‘veridiction’), in which the thinker could not help but be involved. (shrink)

Li Zehou’s work can be understood as an account of a Chinese modernity, a vision for Chinese society that seeks to integrate three distinct philosophical approaches. These are Chinese history and culture, which Li understands as largely Confucian; Marxism, which has exerted such influence on a modernizing China; and Western learning more generally, as expressed by figures such as Immanuel Kant and Sigmund Freud. Li also frequently expresses the hope that a Chinese modernity will be one in which the importance (...) of the individual is recognized, and rights and freedoms upheld (e.g., Li and Cauvel 2006, p. 182). But this stance raises an important question: how are individuality and freedom understood in Li’s philosophical system? In this paper, I want to examine what resources Li offers to help us conceptualize their place in a modernity with Chinese characteristics. Confucian culture is often regarded as authoritarian and hierarchical, less interested than more liberal traditions in an ideal such as freedom. So how does freedom relate to the Confucian root of Chinese culture, as construed by Li? In this paper I explore how Li Zehou’s study of Confucian aesthetics can deliver a novel conception of freedom, one grounded in Confucian thinking about personal cultivation, and aimed at the free creation of delight (樂). (shrink)

It is asked to what extent answers to such questions as ?Can machines think??, ?Could robots have feelings?? might be expected to yield insight into traditional mind?body questions. It has sometimes been assumed that answering the first set of questions would be the same as answering the second. Against this approach other philosophers have argued that answering the first set of questions would not help us to answer the second. It is argued that both of these assessments are mistaken. It (...) is then claimed, although not argued in detail, that the following three approaches to the first set of questions are mistaken: (1) machines (and robots) obviously cannot think, feel, create, etc., since they do only what they are programmed to do; (2) on the basis of ah analysis of the meaning of the words ?machine? ('robot?, ?think?, ?feel?, etc.) we can see that in principle it would be impossible for machines (or robots) to think, feel, create, etc.; (3) machines (and robots) obviously can (or could) think, feel, etc., since they do certain things which, if we were to do them, would require thought, feeling, etc. It is argued that, once it is seen why approach (2) is mistaken, it becomes desirable to decline ?in principle? approaches to the first set of questions and to favor ?piecemeal investigations? where attention is centered upon what is actually taking place in machine technology, the development of new programming techniques, etc. Some suggestions are made concerning the relevance of current computer simulation studies to traditional mind?body questions. A new set of questions is proposed as a substitute for the first set of questions. It is hoped that attempts to answer these may provide us with new and detailed portraits of the mind?body relationship. (shrink)

The topic of the paper is at the intersection of recent debates on de se thought and phenomenal intentionality. An interesting problem for phenomenal intentionality is the question of how to account for the intentional properties of de se thought-contents---i.e., thoughts about oneself as oneself. Here, I aim to describe and consider the significance of a phenomenological perspective on self-consciousness in its application to de se thought. I argue that having de se thoughts can be explained in (...) terms of the ways that subjects consciously attend to themselves in experiences of thinking. Therefore, a strong form of first-person persectivalness, in which the subject is capable of self-directed control of the focus of conscious attention, is required for de se thought. But no constraints on the semantic content of such thoughts are required. The outcome of the question therefore bears importantly on both on the problem of self-reflexive self-reference and the wider problem of self-consciousness. My model suggests phenomenologically-derived conceptual constraints for the extension of minimal, background forms of self-awareness to robust, cognitive forms of self-awareness that have been of interest in recent empirical studies on self-consciousness. The framework therefore provides a way of operationalizing the concept of self-reflexive consciousness by deploying widely deployed notions from the empirical literature such as attention and minimal phenomenal selfhood, enabling a framework for empirically falsifiable hypotheses about the neural mechanisms underlying the structure of self-consciousness. What Is it Like to Think about Oneself? De Se Thought and Phenomenal Intentionality. (shrink)

In “Understanding Demonstratives”, Gareth Evans bites the bullet regarding Rip van Winkle cases in cognitive dynamics: the fact that Rip sleeps for twenty years and completely loses track of time means he is unable to retain his original belief that “Today is a fine day”. In this paper, the author argues that Evans need not bite this bullet because there are resources in his account of the cognitive dynamics involved in belief retention developed in The Varieties of Reference to successfully (...) confront the challenge posed by the Rip van Winkle case. In particular, when we combine the two central elements of Evans’s cognitive dynamics – the skill of keeping track of one’s spatio-temporal location in addition to memory – it is possible to arrive at the conclusion that it is indeed possible for Rip to retain and re-express his original belief. (shrink)

The topic of the paper is at the intersection of recent debates on de se thought and phenomenal intentionality. An interesting problem for phenomenal intentionality is the question of how to account for the intentional properties of de se thought-contents---i.e., thoughts about oneself as oneself. Here, I aim to describe and consider the significance of a phenomenological perspective on self-consciousness in its application to de se thought. I argue that having de se thoughts can be explained in (...) terms of the ways that subjects consciously attend to themselves in experiences of thinking. Therefore, a strong form of first-person persectivalness, in which the subject is capable of self-directed control of the focus of conscious attention, is required for de se thought. But no constraints on the semantic content of such thoughts are required. The outcome of the question therefore bears importantly on both on the problem of self-reflexive self-reference and the wider problem of self-consciousness. My model suggests phenomenologically-derived conceptual constraints for the extension of minimal, background forms of self-awareness to robust, cognitive forms of self-awareness that have been of interest in recent empirical studies on self-consciousness. The framework therefore provides a way of operationalizing the concept of self-reflexive consciousness by deploying widely deployed notions from the empirical literature such as attention and minimal phenomenal selfhood, enabling a framework for empirically falsifiable hypotheses about the neural mechanisms underlying the structure of self-consciousness. What Is it Like to Think about Oneself? De Se Thought and Phenomenal Intentionality. (shrink)

There are various approaches to truth and knowledge (in fact, cataloguing them has become something of a philosophical industry of its own); and in many cases, their explanations are taken to underlie the explanation of other crucial concepts, like language, reason etc. Especially in recent years, some of the approaches have come to be based on reducing semantics to pragmatics. An outstanding example of such a pragmatist approach is that of Bob Brandom, who bases the explication of both truth and (...) knowledge on his consideration of normative pragmatics. A less explicitly pragmatist approach to truth and knowledge was offered by Donald Davidson (who is surely not a pragmatist in the narrow sense of the word, but may be thought about as one in the wider sense proposed by Brandom, 2002, in which pragmatism means starting from the practical rather than the theoretical). In this paper I would like to point out that the discrepancy between these two approaches may be smaller than it would prima facie seem. To show this, I first turn my attention briefly to the general problem of theoretically accounting for human minds. (shrink)

Leo Bersani’s career spans more than fifty years and extends across a wide spectrum of fields—including French studies, modernism, realist fiction, psychoanalytic criticism, film studies, and queer theory. Throughout this new collection of essays that ranges, interestingly and brilliantly, from movies by Claire Denis and Jean-Luc Godard to fiction by Proust and Pierre Bergounioux, Bersani considers various kinds of connectedness. _Thoughts and Things_ posits what would appear to be an irreducible gap between our thoughts and things. Bersani departs from his (...) psychoanalytic convictions to speculate on the oneness of being—of our intrinsic connectedness to the other that is at once external and internal to us. He addresses the problem of formulating ways to consider the undivided mind, drawing on various sources, from Descartes to cosmology, Freud, and Genet and succeeds brilliantly in diagramming new forms as well as radical failures of connectedness. Ambitious, original, and eloquent, _Thoughts and Things_ will be of interest to scholars in philosophy, film, literature, and beyond. (shrink)

I do not think that the world or the sciences would ever have suggested to me any philosophical problems. What has suggested philosophical problems to me is things which other philosophers have said about the world or the sciences. (G.E. Moore, 1942, p. 14).

It can often seem as though existence is split in two: body and mind, flesh and spirit, moving and thinking. In the office or at study we are 'mind workers,' with seemingly superfluous bodies. Conversely, in the gym we stretch, run and lift, but our minds are idle. In How to Think About Exercise, author and philosopher Damon Young challenges this idea of separation, revealing how fitness can develop our bodies and minds as one. Exploring exercises and sports with (...) the help of ancient and modern philosophy, he uncovers the pleasures, virtues and big ideas of fitness. By learning how to exercise intelligently, we are contributing to our overall enjoyment of life and enhancing our full humanity. Find out how bestselling author Haruki Murakami quit smoking and took up running, and why the simple act radically changed his whole outlook on life; why Schopenhauer thought that swimming was a sublime act; how Charles Darwin came up with some of his best ideas while exercising; and much more. (shrink)

This paper argues that we ought to conceive of normativity as a matter of the exercise of fallible abilities that make a fragile pact with the future. To conceive normativity in this fashion we also need to change our image and practice of thinking, i.e., we need to endorse thoughtfulness, which consists in the ability and willingness to widen the scope (or, sometimes, change) that which we find insightful. This approach to normativity, and this image and practice of (...) class='Hi'>thinking, is at odds with the dominant contemporary approach to normativity, which, it is argued here, is characterised by an attempt to play god, i.e., to create and play in artificial, fantasy worlds where we can know and master all there is to know, such that we can read off, or determine in advance, the appropriateness or correctness of future actions (or events, beliefs, etc). As long as we continue to play gods in our approach to normativity, we will continue to hide away from our limitations, including, most importantly, our fallibility, animality and mortality. When we hide away from our limitations in this way we radically underestimate the demands of moral and political life. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 61.3 (2000) 361-379 [Access article in PDF] The Idea and the Reality of the City in the Thought of Philo of Alexandria * David T. Runia The theme of my paper is the conception of the city as a social and cultural phenomenon held by the Jewish exegete and philosopher Philo of Alexandria (15 bc to 50 ad). There can be no (...) doubt that the city occupied a central position in his own life. As an inhabitant of Alexandria he was thoroughly immersed in a highly urbanized form of life. From a more theoretical angle the city has an important place in his thought because of what it represents: of all physical products of human activity the city is the largest and most complex (here there is in fact little difference between Philo and us, although there is an obvious difference in scale). It is not my aim to examine Philo's political philosophy, i.e., his views on how the city should be governed, nor his views on the actual political administration of the Roman Empire in his time. These subjects have already been treated with sufficient competence by others. 1 I will argue that, though as an Alexandrian Philo was very much a homo urbanus, he nevertheless reveals a significant ambivalence towards the city. This attitude is related to his dual ideological background (Jewish and Greek), and anticipates developments in later antiquity.As always in the case of Philo, it is necessary to reflect on the methodology that should be used to reach our aim. True to his usual method, Philo nowhere examines the nature of the city in a sustained way. It is necessary to cull statements from many different places in his various works. For his views on living in the city of Alexandria we can examine his historical treatises. A more theoretical perspective is gained from his exegetical and philosophical works; but these, too, are not wholly devoid of topical remarks, such as the famous text in [End Page 361] which he complains that he has had to exchange the contemplative life for immersion in the maelstrom of Alexandrian political life (De specialibus legibus 3.1-6).In the analysis of the numerous texts in which Philo speaks of the city, it would be a mistake to try to compartmentalize his thought too much, i.e., to make a sharp distinction between historical-apologetic and exegetical-philosophical modes of thinking. It is true that Philo devotes the greatest part of his oeuvre to giving exegesis of the Law of Moses. But for him this is far from a merely antiquarian exercise. Philo is convinced of the universal relevance of the Pentateuch for both Jew and Gentile, including those who live in a complex urban environment utterly different from the circumstances of tent-dwelling Patriarchs or itinerant Israelites. The Law, it is assumed, represents the constitution of a Mosaic politeia deserving of universal admiration. So when Philo speaks of the city in his exegesis of Mosaic texts, his remarks may well be relevant to our theme. This applies also to allegorical forms of interpretation. The method of allegory enables him to bring forward the more theoretical and "philosophical" aspects of the theme.It remains a problem that our material consists of a large number of scattered and episodic remarks. These can be assembled together into the shape of a plausible and informative picture, but the aspect of a scholarly construct cannot be entirely avoided. There are compensations in Philo's case through the sheer volume of the material he has left behind. This lessens the chance that we should attribute too much significance to what may be no more than casual remarks. We should, however, have no illusions about the extent to which we can pene-trate behind the facade of his works. These were not written with the motive of disclosing his personal views on a wide scale of issues. The personality of Philo the Alexandrian Jew remains largely hidden from view... (shrink)

Today’s societies face the minorities that want recognition and respect for cultural differences. Kymlicka names it the challenge of multiculturalism. It is considered that identity and recognition problems have recently come to the fore because of a transformation in the perception of subject, truth, reason caused by postmodernism. Kymlicka claims that even if it is more difficult to live together today, it is not because of the so-called post-truth age. In his opinion, we have never reached absolute common grounds before, (...) either. So, it is not true that we cannot get common grounds by we do not believe metaphysical truths anymore. He already believes that a sense of justice does not count on the metaphysical truths, but it can be based on social identities and a sense of belonging. So, he thinks that an overlapping consensus is possible. However, I will defend a different perspective about pluralism and living together. I think that modus vivendi is an undeniable universal fact. For this reason, an overlapping consensus as a model of living together can only be possible domestically at the expense of a global modus vivendi. (shrink)

This chapter investigates the conflict between thought and speech that is inherent in lying. This is the conflict of saying what you think is false. The chapter shows how stubbornly saying what you think is false resists analysis. In traditional analyses of lying, saying what you think is false is analyzed in terms of saying something and believing that it is false. But standard cases of unconscious or divided belief challenge these analyses. Classic puzzles about belief from Gottlob Frege (...) and Saul Kripke show that suggested amendments involving assent instead of belief do not fare better. I argue that attempts to save these analyses by appeal to guises or Fregean modes of presentation will also run into trouble. I then consider alternative approaches to untruthfulness that focus on (a) expectations for one’s act of saying/asserting and (b) the intentions involved in one’s act of saying/asserting. Here I introduce two new kinds of case, which I call “truth serum” and “liar serum” cases. Consideration of these cases reveals structural problems with intention- and expectation-based approaches as well. Taken together, the string of cases presented suggests that saying what you think is false, or being untruthful, is no less difficult and interesting a subject for analysis than lying itself. Tackling the question of what it is to say what you think is false illuminates ways in which the study of lying is intertwined with fundamental issues in the nature of intentional action. (shrink)

_ Source: _Volume 25, Issue 1, pp 105 - 109 This paper asks two questions: Who in the history of ideas were the main initiators of dialogical thinking? What are Martin Buber’s main merits in this regard? It comes to the conclusion that Buber’s main achievement was his understanding of the performative character of statements about the personhood of God. His dialogical understanding of religious experience is in need of being synthesized with an empirically grounded understanding of human intersubjectivity (...) as it has been prepared by G. H. Mead and others. (shrink)

This paper aims to argue the idea that, by analyzing the relationship between thought and language, Aristotle decisively contributed to the foundation of the philosophy of language. Researching language in its relations with thinking and existence, the Stagirite demonstrated that the language is not just a communication tool, but a method of knowledge or of “deciphering” the world. The word reflects the reality throughthought and, in this situation, is not a slave of ideas or concepts. On the contrary, (...) it even represents a decisive factor in their elaboration.Despite its authority, Aristotelian thinking about language, along with the whole tradition that it generated, met with a strong critical reaction among contemporary philosophers, especially among those of the analytic school.My conclusion is that even if some Aristotelian theses about language are criticized by modern thinkers, this falls under the normal evolution of science. It seems excessive to hold Aristotle responsible for not providing solutions to contemporary problems. As for the rest, the Stagirite continues to be present among us and teach us extremely difficult and enlightening lessons. (shrink)

One of the key ethical debates in Russian religious thought, initiated by Leo Tolstoy, concerned the question of nonresistance to evil by force. The purpose of this article is to assess the influence of Kant’s ethics and philosophy of religion on the course of this debate and to determine the place and significance of the arguments and considerations expressed on this issue by Semyon Frank in the early and late periods (1908 and 1940s) of his work. To this end (...) I reconstruct the general course of the debate, notably the positions and arguments of Leo Tolstoy, Vladimir Solovyov, Ivan Ilyin and Nikolai Berdyaev. Beginning with Tolstoy, Russ­ian thinkers introduced the original ethical content of the idea of nonresistance derived from the Gospel into the ethics of duty borrowed from Kant. The Tolstoy version of this idea was challenged mainly from two directions: from the Kantian grounding of the legitimacy of coercion and attempts to bring in styles of moral thinking other than the ethic of duty. Ilyin’s apolo­gia for the use of force in the struggle against evil prompted Russian émigré thinkers to take a closer look at Tolstoy’s ethical concept and pay attention to its positive content. On this basis Berdyaev and especially Frank create their version of the Christ-centered ethic of salvation which, in the perspective of “protecting the world against evil” includes the ethic of duty and links it with the possibility of using force, always a wrongful act, but one justified “in a situation of extreme need”. (shrink)

Critical thinking has an important role in the advancement of personal development. Undoubtedly, thanks to critical thinking, individuals can use their abilities better and become active in society. This system of thinking can have positive results on students, especially in the development of cognitive and creative thinking in education. Critical thinking, education as well as philosophy, literature, cinema, history, geography, biology, health, etc. has a relationship with disciplines. Critical thinking plays an important role in (...) understanding disciplines and learning basic concepts. The most basic purpose of critical thinking is to stick to moral attitudes. When criticizing in a discussion environment, it is important to stick to moral principles rather than the subject of the problem being discussed. In this context, the conceptual framework of critical thinking will be discussed. Critical thinking; its relationship with philosophy, education, literature, art, and other sciences will be examined. Finally, the moral dimension of critical thinking and the principles to be followed will be mentioned while criticizing will be mentioned. (shrink)

What characterizes indexical thinking is the fact that the modes of presentation through which one thinks of objects are context-bound and perspectival. Such modes of presentation, I claim, are mental files presupposing that we stand in certain relations to the reference : the role of the file is to store information one can gain in virtue of standing in that relation to the object. This raises the communication problem, first raised by Frege : if indexical thoughts are context-bound and (...) relation-based, how is it possible to communicate them to those who are not in the same context and do not stand in the right relations to the object? Following Frege, I argue that the solution comes from an important distinction between linguistic and psychological modes of presentation. Psychological modes of presentation are mental files. They are perspectival and context-bound. But linguistic modes of presentation are fixed by the conventions of the language and they are shared by the language users. They are public and serve to coordinate mental files in communication by constraining them to contain the piece of information they encode. In this way communication takes place even though the indexical thoughts entertained by the speaker are, in some sense, private and cannot be shared by the audience. (shrink)

As an important corollary of this interpretation of absolute knowledge, the dissertation concludes with the suggestion that Hegelian philosophy need not be regarded merely as an interesting curiosity in the history of ideas, but rather that it can serve as a vital and potentially rewarding source of fresh theoretical insights. ;Instead, the concrete completeness of speculative philosophy can only consist in the activity of a dynamical, ceaselessly self-examining and self-regulating intellectual community. In one sense, of course, no finite system can (...) ever be complete, insofar as it will inevitably be guilty of errors and misconceptions. Yet at the same time, the infinite System is perfect and complete, insofar as it contains within itself the means whereby its own unavoidable flaws will be discovered, corrected, and "forgiven"--i.e. aufgehoben into vanishing moments of a universal totality. ;In opposition to most traditional interpretations of Hegel, the position is maintained that Hegel himself deliberately faced this problem, and that a true understanding of his proposed solution requires a radical Aufhebung of the concept of cognition as such. Relying primarily on the penultimate chapters of the Phenomenology of Spirit, the dissertation argues that absolute knowledge can neither be a finalized system of fully explicit content, nor an endless movement toward such an ideal state. ;This dissertation undertakes a critical examination of one central problem in Hegelian philosophy: viz., whether the final realization of "absolute knowledge" is logically consistent with significant epistemic progress in the system's continuing development. Serious consideration of the concept of systematic completeness, as interpreted on Hegel's terms, uncovers the existence of a profound paradox. On the one hand, if the Truth is the Whole, then the truth of any finite part or aspect of that Whole depends upon its place within the system as a totality. In order to grasp the part and comprehend it correctly, one must already have a systematically ordered knowledge of the universe in its entirety. Yet the methodological open-endedness of dialectical thinking precludes the acceptance of any particular theoretical formulation as final or complete in itself. Hegel interprets the history of philosophy as a progression of successive formulations of the Truth, each of which improves on its predecessors by reconciling their internal contradictions, but no one of which is adequate in itself. Hence, no theoretical world view, including Hegel's own, can rest content within its limits, for the inevitable advance of thought must in the end throw it down. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Crafted within a knowledge-first epistemological framework, Mona Simion’s engaging and wide-ranging work ensures that both the Knowledge Norm of Assertion (KNA) and Classical Invariantism (CI) can be part of a viable and productive research program.Dissatisfied with current strategies on offer in the literature, she successfully counters objections to the pair sourced in “shiftiness intuitions”—intuitions that seem to indicate that mere changes in practical context can impact the propriety of assertions and knowledge attributions. For example, in Keith DeRose’s famous pair of (...) low stakes versus high stakes bank cases, the consequences of Keith’s acting on The bank is open on Saturday if it were false change from trivial in low stakes to catastrophic in high stakes. We are to suppose that the proposition is true, and that Keith has access to the same quantity and quality of evidence for it in both cases. In low stakes, but not in high stakes, we are inclined to think that Keith can appropriately assert to his inquiring wife “The bank is open on Saturday.” In low stakes, Keith’s knowledge ascription “I know that the bank is open on Saturday” strikes us as aptly asserted and true. In high stakes only a knowledge denial on Keith’s part strikes us as aptly asserted and true.If we want to hang on to KNA, it looks like we will have to abandon CI and concede that ‘knows’ or knowledge is sensitive to changes in practical considerations. If we want to retain CI, we can try to say that, while Keith does still know that the bank is open on Saturday in high stakes, he does not have sufficient warrant to properly assert that it is. But such a move seems to run counter to KNA. We appear to be stuck in the Shiftiness Dilemma.Keen to get us out of the dilemma and to preserve the idea that epistemically good thinking and asserting are independent of practical concerns, Simion suggests a strategy that can also be used to protect other epistemic speech-act norms and notions from similar threats of practical shiftiness. She notes that having an impact on the degree of epistemic warrant required is not enough to make a norm an epistemic one. Fair enough. If I am given strong practical reason (a million dollars, or a gun to the head) not to adopt full belief until I have gathered more evidence, there is potentially some nonepistemic norm at work in the demand for further evidence. So it is a live possibility (indeed, a plausible one, as Simion would say) that our intuitions in the Shiftiness Dilemma are being misdescribed: they are tracking all-things-considered propriety of assertion, not epistemic propriety. In high stakes, practical norms override the epistemic norm KNA. Keith’s asserting “The bank is open on Saturday” would be epistemically proper but all-things-considered improper.Simion backs up her account with an etiological-function origin story and typology for the norms of assertion. Here is her characterization of etiological function for traits, artifacts, and actions. E-function.A token of type T has the e-function of type B of producing effect E in a system S iff (1) tokens of T produced E in the past, (2) producing E resulted in benefit of type B in S/S’s ancestors, and (3) producing E’s having B-benefited S’s ancestors contributes to the explanation of why T exists in S.In this schema, norms governing an action are typed by the functions or purposes of the action, which in turn are typed by the benefits the action delivers. The epistemic norm of assertion will be the one that characteristically and reliably enables participants in the practice of assertion to secure its primary epistemic good, which Simion identifies as knowledge (testimonial knowledge in hearers generated under normal conditions by the assertions of knowledgeable speakers). Moves in a practice either directly or indirectly aim at fulfilling the goal of the practice. Assertion is a move in the practice of inquiry, which has the generation of knowledge as its aim. Hence, Simion concludes, assertion aims at generating knowledge.This account helps to explain why, in cases like high stakes, Keith all-things-considered ought not to assert “The bank is open on Saturday,” even though he knows it is true. Prudential norms of assertion override the epistemic KNA, for when multiple functions come into conflict, the ones that are more important to the survival of the organism will generate weightier normative constraints.Simion then applies her account to the general category of constatives—for example, speech acts that express a speaker’s belief and the intention that the hearer form or continue to hold the like belief. Employing the taxonomy of Bach and Harnish, she argues that, as expressions of belief and hence varieties of assertion, constatives are subject to knowledge norms as well. Bach and Harnish identify fifteen different subcategories of constatives, each characterized in terms of the kind of belief and intention they express. The norms governing a species have to be at least as strong as the norms governing the corresponding type. As species of the type assertion, each subcategory, then, is subject to at least the necessary direction of KNA. Ultimately, we arrive at a knowledge norm for every speech act on the list, such as The Knowledge Norm of Conjecture (KNC):One’s conjecture that p is epistemically permissible only if one knows that there is reason, but not sufficient reason, to believe that p. Most of the proposed interpretations of various constatives are on the whole reasonable enough, though J. L. Austin would surely be unhappy to see so many different speech acts fashioned into varieties of assertion. Simion concludes with reflections on conjecturing, telling, and moral assertion.Construing the challenge of shiftiness intuitions in terms of the Shiftiness Dilemma allows Simion to declare success when the compatibility of KNA and CI with the relevant data of intuition is secured. Ensuring empirical adequacy for an explanatory framework is an important step, but pronouncements of victory by way of inference to the best explanation would be premature.Other candidates have been shown to match KNA’s familiar explanatory successes (involving lottery propositions, Moorean statements, etc.). Unlike KNA, alternatives that require only epistemically justified or rational belief or credence can allow that a subject is epistemically proper to assert what they believe when their belief is epistemically rational, even under conditions where there are defeating reasons that they are not in a position to be aware of. Furthermore, such norms seem better suited for philosophical or heated moral discussions where there is little consensus and individuals routinely fail to know that what they assert is true. Simion sounds the alarm that the Shiftiness Dilemma threatens to generalize “to epistemic normativity as a whole” (xi–xii), but norms concerning rational credence seem particularly immune.As Simion notes, the etiological-function model of norms that she proposes could be rebuilt with a different central epistemic aim at its core. Indeed, Millikan-inspired models along these lines are appealed to in other areas in philosophy where the concept of information takes center stage—a concept that may be more amenable to rigorous definition and use in dialogue with the sciences than knowledge. We can wonder, also, what special weight the etiological-function model accords to a knowledge-first perspective on epistemic normativity when the model is malleable in this way.The effectiveness of Simion’s strategy for shielding epistemically good thinking and assertion from practical shiftiness becomes less apparent when we try to apply it to Keith’s belief or judgment that the knowledge ascription/denial he asserts is true. It is unclear whether we are to suppose that, in high stakes, Keith epistemically ought to believe/judge that his asserted knowledge denial is false, but all-things-considered he ought to believe/judge that it is true. We do not have to accept that the knowledge-first, etiological function account of normativity for assertion carries over to belief, of course, but then what progress have we made in accounting for the shiftiness in Keith’s judgment that he knows the bank is open on Saturday in low stakes but not in high stakes?Furthermore, there are other ways to generate problems for fallibilist Classical Invariantists in low versus high stakes pairs of cases. Here is a simplified version of a puzzle from the debate over pragmatic encroachment. Consider low cases where you meet the invariant standards for knowing that p, but your justified confidence falls short of certainty. Among these cases, there must be some where you also meet the invariant standards for knowing that if p is true, then among your choices of action ϕ-ing results in the best overall outcome. Say, for instance, that you have a machine with a ϕ button, and your machine, which you know to be extremely reliable, tells you what the cost or benefit will be if you push the button and p is true versus if p is false. If you ϕ (push the ϕ button) and p is true, you win one hundred dollars; if you ϕ and p is false, you lose one hundred dollars. You face the choice: to ϕ or not to ϕ. Since you know that p, and you know that if p is true, then among your choices of action ϕ-ing results in the best overall outcome, you rationally conclude that ϕ-ing results in the best overall outcome, and hence that you ought to ϕ. If you know which choice of action has the best overall outcome, that is what you all-things-considered should do. Now consider high, where the quantity and quality of your evidence for p is the same, and you still know that your machine is extremely reliable. This time, however, the machine tells you that if you push ϕ and p is true, you win one hundred dollars, but if you push ϕ and p is false, you lose $1 million. Your rational confidence in p is not high enough to justify pushing the button, so you rationally conclude that you ought not to ϕ. Since in high nothing evidentially relevant has changed (all that has changed is the machine informing you of a new, more serious cost of acting on p if p is false), the classical invariantist will have to say that you still know that ϕ, and you still know that if p is true, then among your choices of action ϕ-ing results in the best overall outcome. So, according to CI, you should still be able to reason properly as follows: you know that p, and you know that if p is true, then among your choices of action ϕ-ing results in the best overall outcome, so you know that ϕ-ing results in the best overall outcome, hence you ought to ϕ. Classical invariantists owe us an explanation concerning how we can avoid the paradox here without conceding that knowledge is practically shifty. (shrink)

The problem of the many seems to problematize the platitude that we can think about particular things in the world. How is it that, given how very many cat-like candidates there are, we often manage to think and talk about a particular cat? I argue that this challenge stems from an under-examined assumption about the relationship between metaphysics and intentionality. I explore and develop a way of characterizing what it is to think and talk about the world, according to which (...) an abundant ontology poses no obstacle to our ability to think and talk about particular things. (shrink)

Thoughts and theoretical reflections about “governance” in Islamic society, whether theorizing about the desired structure of government or describing the characteristics of an ideal ruler, is one of the most important topics studied in the field of political thought and philosophy in Islam, to which great names such as Farabi, etc. are connected. In this context, this research, through a comparative approach, seeks to examine and analyze the views of Farabi and Sohrawardi about the ideal ruler from the perspective (...) of a judicial approach. Based on such an approach, a philosopher like Farabi considers the different ways of connecting to the active intellect as the separation of the theoretical intellect from matter and the connection to the active intellect, and a divine sage like Sohrawardi also speaks of the separation of the theoretical intellect and the separation of the power of imagination, which is manifested in a prophet. In the eyes of both thinkers, human reason has the ability to overcome material existence. This type of excellence is a condition for achieving complete metaphysical knowledge and theoretical perfection. The ultimate happiness is the achievement of the active intellect. “The Absolute First Leader” and “Quṭb (Imam or pole)” have both achieved this position. Introduction The ideal government and ruler, in the system of Islamic philosophy, are based on the approach of philosophers to wisdom and their opinions and ruling foundations. The philosophers’ approach to wisdom and intellect in the system of Islamic philosophy has changed and developed from Farabi to Sohrawardi and later. Based on this change in the method and approach to wisdom of the sages, philosophical issues and topics including the issue of government and the ideal ruler, have also undergone changes and transformations. Despite the significant evolution of Islamic philosophy in the two Peripatetic and Illuminative systems, it seems that the ideal ruler in Sohrawardi’s philosophy, which he refers to as “the pole/Imam (quṭb),” is compatible with the first leader of al-Farabi’s utopia. The problem of this research is to investigate the characteristic features of “Qutb” and “First Leader/Philosopher” in the Peripatetic and Illuminative systems of philosophy based on Sohrawardi and Farabi’s approach to wisdom and its types. “Qutb” in Sohrawardi’s thought In the wisdom of enlightenment, the perfect human being and the “Qutb” to whom the position of caliph belongs, is perfect in intuitive and argumentative wisdom, and in other words, he is both adept in reflection and adept in discussion. In Sohrawardi’s thought, the rulers must know wisdom as well be practical wayfarers, that is, they must possess a combination of theoretical and practical wisdom. On the one hand, Sohrawardi’s theory is influenced and consistent with Plato’s theory, both of which emphasize the “ruling sage,” and on the other hand, it is influenced by the Iranian tradition and the benefit of the ideal kings from wisdom and intellect, and “Khurra-yi Kiani”1 and the approval of God, which is in the interpretation Religious and close to Sufism and Shiism, it is interpreted as Qutb and divine sage. A Qutb or an Imam is one who is connected with the active intellect, receives grace from the higher realm, and spreads goodness, prosperity, knowledge, justice, and virtue among religions with a divine plan. “The First Leader” in Farabi’s thought The First Leader is someone who does not need the guidance of another human being; rather, all sciences and knowledge are obtained by him in esse and he is able to infer appropriate actions and behavior from general reasoning. He can also best guide others to perform these meritorious deeds; the same actions and actions that bring a person to happiness. These abilities are realized in people of great and outstanding nature by connecting to the active intellect. Such a person, in fact, in the eyes of the ancients, is a king and ruler and worthy of revelation. The rule of such a person is the first rule and his leadership is the first leadership, and the rule of others that is through his rule will be the subordinate rule, and people under the rule of this leader and leader are virtuous people, the chosen ones, and the fortunate ones. Conclusion In examining and comparing the two viewpoints, it should be said that a philosopher like Farabi considers the different ways of connecting to the active intellect to be the separation of the theoretical intellect from matter and the connection to the active intellect, and a Godly sage like Sohrawardi also speaks of the separation of the theoretical intellect and the power of imagination, which manifests itself in a prophet, where we witness detachment from matter and the ability to remove the soul from the body. In the eyes of both thinkers, human reason has the ability to overcome material existence. This type of excellence is a condition for achieving complete metaphysical knowledge and theoretical perfection. The ultimate happiness is the achievement of the active intellect.”First Leader”and “Qutb” have both achieved this position. Based on this, the complete transcendence of material existence is possible for certain people. (shrink)

In Nicomachean Ethics 1.8, Aristotle seems to argue that certain external goods are needed for happiness because, in the first place, they are needed for virtuous activity. This has puzzled scholars. After all, it seems possible for a virtuous agent to exercise her virtuous character even under conditions of extreme hardship or deprivation. Indeed, it is natural to think these are precisely the conditions under which one's virtue shines through most clearly. Why then does Aristotle think that a wide range (...) of external goods is required for virtuous activity, and therefore, for happiness? -/- I argue that there is good sense to be made of Aristotle's stance on external goods. Specifically, I explain how, on this view, a range of external goods is required for the full exercise of virtue, and I show that it is only this full exercise that is constitutive of eudaimonia. Drawing on passages in Politics 7.13 and Nicomachean Ethics 3.1, I develop and defend a distinction between the "mere" exercise of virtue, and the full or complete exercise of virtue. I argue that, for Aristotle, the distinguishing feature of this distinction is the value of the virtuous action's ends. An action that fully expresses virtue aims at an end that is unqualifiedly good, while an action that merely exercises virtue does not. I argue that the external goods Aristotle mentions in NE 1.8 are necessary for performing actions with unqualifiedly good ends, and so necessary for the complete exercise of virtue. In addition to providing a more satisfactory account than existing proposals of the role of external goods in Aristotelian happiness, my interpretation has two additional upshots. First, it brings to light an under-appreciated and independently compelling feature of Aristotle's ethical thought: the value of virtuous actions depends in part on the value of the ends they aim to realize. Second, it finds in Aristotle a distinct and powerful way of thinking about the badness of certain kinds of misfortune and deprivation: they are bad in part because they prevent us from fully realizing our capacity for moral agency, from fully engaging with value in the world. (shrink)

The article describes the creative heritage of the great Turkish philosopher and sociologist Hilmi Ziya Ulken (1901–1974). His work includes fundamental works on both theory and the history of philosophy. Ulken’s works devoted to the history of philosophy broadly reflect the interrelationship of Eastern Muslim and Western philosophy, as well as the influence of Eastern philosophy on Western thought. Hilmi Ziya Ulken considered both religious and philosophical trends, such as Sufism, Fiqh, Kalam, and scientific philosophical teachings – Eastern peripatetism, (...) Ishraqism. The object of Ulken’s study was also the history of Turkish thought as part of Eastern philosophy. In his work, an important place is occupied by the study of the stages of the history of Turkic thinking from antiquity to the present. The article summarizes Hilmi Ziya Ulken’s views on the scientific and cultural environment and philosophy of Russia in the 20th century. (shrink)

In Flip Thinking, Berthold Gunster, the founder of the Dutch omdenken--or flip thinking--philosophy, presents fifteen strategies to transform your thinking away from limitations and negativities and towards possibilities and opportunities. From disrupting (turn all the rules upside down) to flaunting (play up what you want to hide) and from importing (get the enemy on board) to amplifying (do more of what works), Gunster's strategies and stories will have you approaching even the most challenging problems--from an annoying neighbor (...) to an angry colleague to an unhappy partner--in a whole new way. (shrink)

Four decades ago, Bernard Williams accused Kantian moral theory of providing agents with ‘one thought too many’. The general consensus among contemporary Kantians is that this objection has been decisively answered. In this paper, I reconstruct the problem, showing that Williams was not principally concerned with how agents are to think in emergency situations, but rather with how moral theories are to be integrated into recognizably human lives. I show that various Kantian responses to Williams provide inadequate materials for (...) solving this ‘integration problem’, and that they are correspondingly ill-positioned to account for the authority of morality, as Williams suspected all along. (shrink)

Argues that categorization, and not syntax, is the most important aspect of language, suggests that some philosophical problems are caused by an inadequate theory of language, and promotes a fresh approach to linguistic theory.

Influential work on reasoning and decision-making has popularised the idea that sound reasoning requires correction of fast, intuitive thought processes by slower and more demanding deliberation. We present seven studies that question this corrective view of human thinking. We focused on the very problem that has been widely featured as the paradigmatic illustration of the corrective view, the well-known bat-and-ball problem. A two-response paradigm in which people were required to give an initial response under time pressure and cognitive (...) load allowed us to identify the presumed intuitive response that preceded the final response given after deliberation. Across our studies, we observe that correct final responses are often non-corrective in nature. Many reasoners who manage to answer the bat-and-ball problem correctly after deliberation already solved it correctly when they reasoned under conditions that minimised deliberation in the initial response phase. This suggests that sound bat-and-ball reasoners do not necessarily need to deliberate to correct their intuitions; their intuitions are often already correct. Pace the corrective view, findings suggest that in these cases, they deliberate to verify correct intuitive insights. (shrink)

How should we characterize the nature of conscious occurrent thought? In the last few years, a rather unexplored topic has appeared in philosophy of mind: cognitive phenomenology or the phenomenal character of cognitive mental episodes. In this paper I firstly present the motivation for cognitive phenomenology views through phenomenal contrast cases, taken as a challenge for their opponents. Secondly, I explore the stance against cognitive phenomenology views proposed by Restrictivism, classifying it in two strategies, sensory restrictivism and accompanying states. (...) On the one hand, I problematize the role of attention adopted by sensory restrictivism and I present and discuss in detail an argument that defends the limitation of sensory phenomenology so as to explain the distinction between visual and cognitive mental episodes on the basis of immediate experience. On the other hand, I address accompanying states views by discussing the empirical studies of Hurlburt et al. (2006, 2008) that defend the existence of “unsymbolized thinking”. I present how they can be construed as evidence for cognitive phenomenology views and I dispel some problems that have been raised against its acceptance. I thus conclude that cognitive phenomenology views hold up well against the restrictivist positions considered. (shrink)

This essay identifies ‘oligarchic harm’ as a dire threat confronting contemporary democracies. I provide a formal standard for classifying oligarchs: those who use personal access to concentrated wealth to pursue harmful forms of discretionary influence. I then use Aristotle to think through both the moral and the epistemic dilemmas of oligarchic harm, highlighting Aristotle’s concerns about the difficulties of using wealth as a ‘proxy’ for virtue. While Aristotle’s thought provides great resources for diagnosing oligarchic threats, it proves less useful (...) as a guide to democratic institutional design. Aristotle raises a deep-seated objection to democratic forms of ‘rule by the poor.’ A successful response to oligarchy must move beyond Aristotle’s objection and affirm the demos’ tripartite status as many, free, and poor. I briefly outline the terms of this ‘new’ mixed regime: one that seeks to tame oligarchy through a mixture of aggregative, deliberative, and plebeian institutions. (shrink)

Causal and counterfactual thoughts are bound together in Byrne's theory of human imagination. We think there are two issues in her theory that deserve clarification. First, Byrne describes which counterfactual possibilities we think of, but she leaves unexplained the mechanisms by which we generate these possibilities. Second, her exploration of and enablers gives two different predictions of which counterfactuals we think of in causal scenarios. On one account, we think of the counterfactuals which we have control over. On the other, (...) which counterfactuals we think of depends on whether something is a strong cause or an enabler. Although these two accounts sometimes give the same predictions, we present cases in which they differ, and we would like to see Byrne's theory provide a way of reconciling these differences. (shrink)

This volume of the Thinker’s Guide Library offers insight into the mind’s core functions of thinking, feeling, and wanting and examines how to take command of emotions. It reveals intrinsic barriers to criticality in human thought that impede learning and self-development and is essential reading for those wishing to take full command their minds.

Research based on construal level theory (CLT) suggests that thinking about the distant future can prime people to solve problems by insight (i.e., an “aha” moment) while thinking about the near future can prime them to solve problems analytically. In this study, we used a novel method to elucidate the time-course of temporal priming effects on creative problem solving. Specifically, we used growth-curve analysis (GCA) to examine the time-course of priming while participants solved a series of brief verbal (...) problems. Participants were tested in two counterbalanced sessions in a within-subject experimental design; one session featured near-future priming and the other featured far-future priming. Our results suggest high-level construal may temporarily enhance analytical thinking; far-future priming caused transient facilitation of analytical solving while near-future priming induced weaker, transient facilitation of insightful solving. However, this effect is short-lived; priming produced no significant differences in the total number of insights and analytical solutions. Given the fleeting nature of these effects, future studies should consider implementing methodology that allows for aspects of the time-course of priming effects to be examined. A method such as GCA may reveal mild effects that would be otherwise missed using other types of analyses. (shrink)

This chapter explores Claudia Card's views about victims and victimizers, then to her account of surviving evils. It also explores some thoughts about autonomy and agency that extend her thinking. Atrocities are evils marked by exceptional cruelty or degradation. Evils can be deeds, practices, social structures, or environments. Misogyny is an evil that has everyday forms, such as spousal abuse and sex trafficking, and spasmodic forms, such as outbreaks of mass rape during armed conflict. The concepts of autonomy and (...) agency are a bit slippery partly because of their close relationship and partly because they are terms of art. The chapter focuses on the survival agency of the victims of the surviving trafficking and sexual violence against humanity. Survival agency is the weapon of last resort for victims of evils—people who are as disempowered as possible by an evil deed, evil practices, evil social structures, or evil environments. (shrink)

Twenty-five papers presented at University of Nairobi in 2000 cover themes of: African Philosophy, Approaches and Methodologies; Problems of Missionary and Colonialist Thinking; Gender and Culture in Africa; Sage Philosophy; and Philosophy, Ethics, and Politics.