Thomas Reid is now recognized as one of the towering figures of the Enlightenment. Best known for his published writings on epistemology and moral theory, he was also an accomplished mathematician and natural philosopher, as an earlier volume of his manuscripts edited by Paul Wood for the Edinburgh Reid Edition, Thomas Reid on the Animate Creation, has shown. The Correspondence of Thomas Reid collects all of the known letters to and from Reid in a fully (...) annotated form. Letters already published by Sir William Hamilton and others have been reedited, and roughly half of the letters included appear in print for the first time. Writing in 1802, Reid's disciple and biographer Dugald Stewart doubted that Reid's correspondence &"would be generally interesting.&" This collection proves otherwise, for the letters illuminate virtually every aspect of Reid's life and career and, in some instances, provide us with invaluable evidence about activities otherwise undocumented in his manuscripts or published works. Through his correspondence we can trace Reid's relations with contemporaries such as David Hume and his colleagues at both King's College, Aberdeen, and the University of Glasgow, as well as his engagement with the most controversial philosophical, scientific, and political issues of his day. If anything, the letters assembled here serve as the starting point for understanding Reid and his place in the Enlightenment. (shrink)

This volume brings together for the first time a significant number of Reid's manuscript papers on natural history, physiology and materialist metaphysics. An important contribution not only to Reid studies but also to our understanding of eighteenth-century science and its context.

This book provides the first systematic reconstruction of Ibn S n s concept of metaphysics, and, given the considerable influence his achievement had on the Islamic tradition as well as on scholastic philosophers, it is relevant to the ...

Pronoun interpretation is often described as relying on a comprehender's mental model of discourse. For example, in some psycholinguistic accounts, interpreting pronouns involves a process of retrieval, whereby a pronoun is resolved by accessing information from its linguistic antecedent. However, linguistic antecedents are neither necessary nor sufficient for interpreting a pronoun, and even when an antecedent has been introduced in earlier discourse, there is little evidence for the retrieval of linguistic form. The current study extends our understanding of pronoun interpretation (...) by examining whether the semantics of antecedent expressions are retrieved from representations of past discourse. Participants were instructed to move displayed objects in a Visual World eye-tracking task. In some cases, the semantics of the antecedent were no longer viable after an instruction was completed (e.g., “Move the house on the left to area 12,” where the result was that a different house is now the leftmost one). In this case, retrieving antecedent semantics at the point of hearing a subsequent pronoun (“Now, move it…”) should entail a processing penalty. Instead, the results showed that antecedent semantics have no direct effect on interpretation, raising additional questions about the role that retrieval might play in pronoun interpretation. (shrink)

Nous ne pouvons pas laisser l'avenir de l'humanité et les questions écologiques à l'appréciation de quelques-uns. Ce problème mérite un véritable débat scientifique, philosophique et politique. Au milieu des incertitudes grandissantes, cet ouvrage se propose comme une lecture critique d'une culture dominée par la raison technoscientifique et la puissance capitaliste. Si l'humanité doit continuer à exister, comme le pense Hans Jonas, comment la vulnérabilité peut-elle devenir une force, un levier pour sa préservation? Le devoir-être des générations futures implique un devoir-agir (...) urgent de la part des générations actuelles. Lorsque cette exigence est menacée, la responsabilité s'impose comme un devoir de type kantien. L'humanité doit redécouvrir un nouveau rapport au monde : elle doit reconnaître que la nature est limitée et qu'elle n'est pas disponible à volonté. L'amour de la nature, la sobriété, la justice semblent incontournables dans l'exercice de cet impératif: 'Agis de façon que les effets de ton action soient compatibles avec la permanence d'une vie authentiquement humaine sur terre'"--Page 4 of cover. (shrink)

Classical Greece is famous for its athletic art, particularly the image of the nude male athlete. But how did the Greeks understand athletic beauty? Plato, Aristotle, Xenophon, and others discuss athletes’ beauty, while the educational ideal of kalokagathia conceptually connects athletic beauty with the good. More questions need to be answered, however, if we are to understand ancient athletic beauty. We need to ask ourselves what the Greeks appreciated when they looked at athletic bodies. What did those qualities mean to (...) them? In what way was it erotic? How did it differ for females and males? In this paper I argue that the beautiful athletic body is framed in ancient Greek thought, not just as an aesthetically pleasing image, but as an ideal expression of a certain kind of soul. (shrink)

Pregnant adolescents have a higher risk of poor maternal and fetal outcomes, particularly in the setting of concomitant maternal alcohol and other drug (AOD) use. Despite numerous programmes aimed at reducing overall teen pregnancy rates and the recognition of AOD use as a risk factor for unintended pregnancy in adolescents, interventions targeting this specific group have been sparse. In adult drug-using women, financial incentives for contraception have been provided but are ethically controversial. This article explores whether a trial could ethically (...) employ monetary incentives in adolescents with AOD use to promote the use of long-acting reversible contraception (LARC), with special attention to the relevant distinctions between adults and adolescents. We conclude that a trial of incentives to promote LARC in this patient population is ethically permissible if the incentives are small, are tied to completion of an educational activity to minimise the quick fix temptation and potential for non-attendance to the risks and benefits of LARC and are provided only to the adolescent after an assessment of her reasoning to rule out coercion (eg, by guardians) as motivation. Information about treatment for AOD use and follow-up care in case of problems with the contraceptive or desire for removal should also be provided. Before implementing such a trial, qualitative research with input from providers, potential patients and their parents should be conducted to inform the programme's specific structure. (shrink)

The goal of this article is to counter a belief, still widely held in the secondary literature, that Anne Conway espoused a theory of monads. By exploring her views on the divisibility of both bodies and spirits, I argue that monads could not possibly exist in her system. In addition, by offering new evidence about the Latin translation of Conway's Principles and the possible authorship of its annotations, I argue that she never even suggested that there could be such things (...) as monads. Alongside this, I explore the theories of monads that did get developed by the philosophers closest to Conway—Henry More, Francis Mercury van Helmont, and Christian Knorr von Rosenroth—thereby further underlining Conway's originality and philosophical daring. (shrink)

Thomas Reid saw the three subjects of logic, rhetoric, and the fine arts as closely cohering aspects of one endeavor that he called the culture of the mind. This was a topic on which Reid lectured for many years in Glasgow, and this volume presents as near a reconstruction of these lectures as is now possible. Though virtually unknown today, this material in fact relates closely to Reid's published works and in particular to the late Essays on (...) the Intellectual Powers of Man and Essays on the Active Powers of Man. When composing these works, Reid drew primarily on his lectures on "pneumatology," which presented a theory of the mental powers, broadly conceived. These lectures were basic to the course on the culture of the mind that explained the cultivation of the mental powers. Although the Essays also included some elements from the material on the culture of the mind, the bulk of the latter was left in manuscript form, and Alexander Broadie's edition restores this important extension of Reid's overall work. In addition, this volume continues the attractive combination of manuscript material and published work, in this case Reid's important and well-known essay on Aristotle's logic. This text was corrupted in earlier editions of Reid's works and is now restored to the state in which Reid left it. This volume underscores Reid's great and growing significance, viewed both as a historical figure and as a philosopher. At the same time, it is of great interdisciplinary importance. While the material emerges directly from the core of Reid's philosophy, as now understood, it will appeal widely to people in literary, cultural, historical, and communications studies. In this regard, the present volume is a true fruit of the Scottish Enlightenment. (shrink)

Why does Hegel change “Dreaming Soul” to “Feeling Soul” in the 1830 edition of the Philosophy of Subjective Spirit? By tracing the content of the Dreaming Soul section, through Hegel’s 1794 manuscript on psychology, to sources such as C.P. Moritz’s Magazin zur Erfahrungsseelenkunde, the paper shows how the section embraces a late Enlightenment mission: combating supposedly supernatural expressions of spiritual enthrallment by explaining them as pathological conditions of the soul. Responding to perceived attacks on the 1827 edition of the Encyclopedia (...) by Schleiermacher, Hegel alters the section and its heading, thereby including the pastor’s religion of feeling in the pathology of Schwärmerei. (shrink)

In the Philosophy of Nature, Hegel describes at length and in detail the particular workings of animal digestion and excretion, referring to the empirical research of his day (Berzelius, Spallanzani, Traviranus). By becoming engaged in the scientific disputes and insights of the time—regarding, for example, the mechanical versus chemical nature of digestion, immediate digestive assimilation and the chemical composition of feces—Hegel arrives at the novel idea that what the animal excretes as superfluous is its own particular entanglement with inorganic otherness. (...) The animal’s subsequent feeling of triumph and satisfaction constitutes the affirmation of individual purposiveness, a form of immediate ideality that Hegel presents as animal subjectivity. (shrink)

As an intensive housing construction drive in the late 1950s began to provide separate apartments for millions of Soviet citizens, aesthetic experts envisioned the Soviet home as a potential site for the display of works of art and for amateur aesthetic production. In the context of de-Stalinization, reformist artists and aestheticians committed to the liberalization and modernization of Soviet artistic criteria, promoted the value of amateur art and even of home decorating in the formation of the new person who would (...) live under communism. They also pressed for affordable art and craft to be made available to ordinary people for their new homes. Thereby they would dwell in their new apartments surrounded by beauty in their everyday lives, and would thus, the experts argued, be brought closer to communist consciousness. Moreover sales of art to individual citizens would provide an alternative income stream to fund artists’ production. The possibility of private art consumption would therefore free artists to some extent from their reliance on state commissions and from the strict stylistic and thematic norms and hierarchies of Socialist Realism as established under Stalin. (shrink)

This article examines the connections between a theory of redemption as indebtedness and the wider political/economic realities of indebtedness. In order to illustrate the argument the author demonstrates why it is necessary to even question the roots of theories since they too carry a wider agenda. The author contrasts a debt economy with an economy of love.

Ukraine's integration into European economic and cultural field, building a democratic state, the emergency of new social and economic relations require finding a new national idea. Today our society needs new demands on reforming of all Ukrainian state infrastructure. In the twenty-first century in Ukraine there are two trends of the state - the Ukrainian state on the basis of conservative the Cossack era traditions and state, which it combined with the Russian and Soviet traditions. Based on the analysis of (...) European national ideas, modern Ukrainian idea has to create a common spiritual space and to become a condition for solving the existing political, religious, language problems of cultural processes, to unite all classes, stratas and ethnic groups, which lives on the territory of Ukraine. Ukrainian idea has to be united idea that it should be taken by different political parties, ethnic groups, and representatives of various religious denominations as their own. However, the contradictions between the political forces will remain, but they will exist at the level of the idea implementation ways. Experience of Ukrainian philosophical and legal thought, including G. Skovoroda heritage, discovers a main trend of the modern state development - the gradual Ukrainians` perception of elaborated by progressive political and legal thought achievements and especially those universal values as democracy, law, human rights and freedoms, humane and equitable order. Formation of Ukrainian law state, should ensure the existence of law, protection and guarantee the fundamental rights and freedoms of human being and citizen. However, it should be taken into consideration that law state can not be built by limiting laws adoption. Besides democratic, progressive legislation it is necessary to provide a system of strict observance and fulfillment laws by all participants: state, state bodies, public organizations, officials and citizens. Also the important condition of global events law state creation together the improvement of legislation, is the improvement of legal practice, which, in turn, depends on the legal, professional culture of those who create and use the law. (shrink)

The paper explores Hegel's theory of language, from the Subjective Spirit book of his Encyclopedia. Hegel distinguishes between linguistic signs, as arbitrary signifiers and words, which occur when the signs are filled with thought or meaning. Words have greater objectivity than signs. The words of the positive, empirical sciences are taken up into Hegelian Science (system), affording it greater objectivity, which it, reciprocally re-confers on its linguistic contents.

The view that dominated the last century claims that ethical thought requires thinking of some things – e.g. pleasure, knowledge, virtue – as good “full stop,” or good simpliciter . Traditional Consequentialists, for instance, argue that moral evaluations of acts, motives, etc . are grounded in facts about the simple goodness of that which those things bring about. Similarly, some rational intuitionists think that claims about what one has reason to do are grounded in facts about what is good simpliciter (...) . Such a view gives rise to a set of semantic, metaphysical, and epistemological puzzles about the nature of good simpliciter . I argue that an Aristotelian approach to ethics reveals that ethical thought does not requires good simpliciter , that Aristotelian positions avoid charges of metaphysical and epistemological queerness, and that it gives a straightforward semantic analysis of key moral terms, e.g. morally good/bad and morally right/wrong. I then distinguish between two varieties of Aristotelianism. (shrink)

Most philosophers of emotion endorse a compound account of the emotions: emotions are wholes made of parts; or, as I prefer to put it, emotions are mental states that supervene on other (mental) states. The goal of this paper is to ascertain how the intentionality of these subvening members relates to the intentionality of the emotions. Towards this end, I proceed as follows. First, I discuss the problems with the account Justin D'Arms and Daniel Jacobson offer of the intentionality of (...) the emotions; I argue their account is fundamentally misguided by virtue of being motivated by a misunderstanding of the nature of propositional attitudes. Second, I argue against Peter Goldie's claim that an affective component of an emotion contributes to its intentionality. Third, I offer my own compound account of emotions. I argue (1) emotions are mental states that supervene on other mental states, (2) the mental states that constitute the subvenience base of emotion can have nonconceptual and/or conceptual representational content, and (3) an emotion's intentionality supervenes on (but is often not identical to) the intentionality of only one of its subvening members, specifically, the evaluative representation. (shrink)

Disasters arising from natural hazards affect millions of people every year, killing tens of thousands and causing major economics losses. They disproportionately affect poor people and poor countries and are a threat to the achievement of the Millennium Development Goals. A root cause is the vulnerability of communities to natural hazards, often associated with poverty, social and economic disadvantage, environmental exploitation, and insufficient awareness, information, and political interest. Too often, disaster risk is not factored into planning and management, despite the (...) ready availability of the necessary knowledge, tools and policy frameworks to reduce the risks. Moreover it is likely that global warning will increase the number and intensity of hazard events in future. Recognizing these issues, in 2005 Governments agreed on the landmark Hyogo Framework for Action, which seeks to achieve a substantial reduction in disaster losses by 2015. Progress is slow, however, and a greatly scaled-up effort will be needed to achieve this outcome and to avoid an unnecessarily risky and dangerous future for the countless communities worldwide. (shrink)

Althaus-Reid describes her work, Indecent Theology, as a reflection on sexuality from the perspective of an Argentinian liberation theology, critical queer theory and a theology of camp self-disclosure. As such, it is a diasporic, postcolonial theology concerned to critique accepted ideas of essentialism and to question theology's status as a universal discourse. Althaus-Reid responds to the suggestions and criticisms of the panel members and views her ongoing project as one of doing queer theology from a 'non-vanilla' Argentinian perspective (...) and with a vision for queer holiness in theology. (shrink)

Drawing on radical media archeology and assemblage theory, this article investigates assemblages of computer vision as they construct new spatiotemporal relations and new capacities for seeing and acting.

Volume I in a four-volume edition of the writings of Lucy Hutchinson, which have never before been published in a collected edition. Hutchinson's translation of Lucretius's classical epic De rerum natura is provided alongside the Latin text she used. The detailed commentary and full introduction illuminate the translation and its contexts.

Michael Williams believes that scepticism about the externalworld seems compelling only because the considerations that underpin it are thoughtto be ``mere platitudes'' about e.g., the nature and source of human knowledge, and hence,that if it shown through a ``theoretical diagnosis'' that it does not rest upon suchplatitudes, but contentious theoretical considerations that we are no means bound toaccept, we can simply dismiss the absurd sceptical conclusion. Williams argues thatscepticism does presuppose two extremely contentious doctrines, however, he admits thatif these doctrines (...) are themselves motivated by ``platitudes'' then scepticism follows. Iaddress Williams's arguments for thinking scepticism must presuppose these doctrines,and argue that he overlooks a way that they can be seen as motivated by mere platitudes.Thus, I conclude that William's novel rejection of scepticism fails. (shrink)

Education must be good for something, and personal well-being is a plausible candidate for this role. The informed desired account of personal well-being has particular advantages so far as education is concerned, but it is vulnerable to criticism on grounds relating to the objectivity of prudential value. Accounts which avoid this problem, on the other hand, are exposed to objections from the libertarian standpoint, and in terms of their adequacy to reflect the distinctive value of education. This paper attempts to (...) defend an objectivist account of personal well-being as the value of education against these criticisms. (shrink)

Christian Metaphysics - Made in the Image of God is a book for those that seek a deeper understanding in knowing who God is, and how we as human beings relate to him physically, emotionally, and spiritually in a metaphysical way, both now and in the future.

I argue that Wittgenstein's rejection of scepticism in On Certainty rests on the view that epistemic concepts such as‘doubt,‘knowledge’,‘justification’and so on, cannot be intelligibly applied to the common sense propositions that traditional sceptical arguments appear to undermine. I detect two strands in On Certainty in support of this view. I attempt to show that neither of these strands adequately establishes the thesis, and that they point to a tension in Wittgenstein's treatment of scepticism. I argue that the first strand is (...) dogmatic, but accords with the constraints of Wittgenstein's method, while the second strand avoids the dogmatism of the first at the cost of violating these constraints. (shrink)

I argue that Wittgenstein's rejection of scepticism in On Certainty rests on the view that epistemic concepts such as‘doubt,‘knowledge’,‘justification’and so on, cannot be intelligibly applied to the common sense propositions that traditional sceptical arguments appear to undermine. I detect two strands in On Certainty in support of this view. I attempt to show that neither of these strands adequately establishes the thesis, and that they point to a tension in Wittgenstein's treatment of scepticism. I argue that the first strand is (...) dogmatic, but accords with the constraints of Wittgenstein's method, while the second strand avoids the dogmatism of the first at the cost of violating these constraints. (shrink)

Desde la publicación de la encíclica Laudato si ‘(LS) del Papa Francisco en 2015, se han llevado a cabo múltiples acciones para fomentar una visión integral de la ecología en la Iglesia Católica. El objetivo fue el desarrollo de una propuesta curricular que incluye el desarrollo sostenible e integral en la enseñanza de la religión católica. El curso CHANCES ofrece un nuevo paradigma de la enseñanza de la religión católica, mostrando cómo desde ella se pueden descubrir motivaciones profundas, y potenciar (...) actitudes y virtudes, que pueden contribuir al desarrollo de competencias en sostenibilidad. (shrink)

Internalism about normative reasons is the view that an agent’s normative reasons depend on her motivational constitution. On the assumption that there are reasons for emotion I argue that externalism about reasons for emotion entails that all rational agents have reasons to be morally motivated and internalism about reasons for emotion is implausible. If the arguments are sound we can conclude that all rational agents have reasons to be morally motivated. Resisting this conclusion requires either justifying internalism about reasons for (...) emotion in a way hitherto unarticulated or giving up on reasons for emotion altogether. (shrink)

Policies are often justified to the public with reference to factual claims that most people cannot easily verify or scrutinise because they lack relevant knowledge or expertise. This poses a challenge for theories of public justification which require that laws are justified using reasons that all can accept. Further difficulties arise in cases such as the response to the ongoing COVID-19 pandemic where the factual base of knowledge used to justify policies is limited, subject to a high degree of disagreement (...) amongst experts, and marked by rapid changes. This paper reviews some strategies that public justification theorists might draw on to address the question of how to justify policies that depend on this kind of expert knowledge. Whilst such strategies cohere with existing theories of public justification, they do not yield intuitively attractive recommendations. Ideally, theories of public justification would provide criteria by which to evaluate expert testimony such that it guides and informs, but does not lead, policy making. However, in cases like the pandemic response, theories of public reason currently tend towards recommendations that are intuitively unattractive: either requiring citizens to defer to ‘experts’ in a fairly uncritical way or being overly permissive of most factual claims. (shrink)

John Selden: Measures of the Holy Commonwealth in Seventeenth-Century England is the first text in over a century to examine the whole of Selden's works and thought. Reid Barbour brings a new perspective to Selden studies by stressing Selden's strong commitment to a 'religious society,' by taking a closer and more sustained look at his poetic interests, and by systematically examining his Latin publications. Offering critical close readings of Selden's oeuvre, Barbour posits that the overriding aim of Selden's career (...) was to bolster religious society in the face of its imminent demise. He argues that Selden's scholarly career was committed to resolving an essentially religious question about how best to establish the holy commonwealth in both lawfulness and spiritual abundance. Perhaps the greatest strength of Barbour's analysis emerges from his overall interpretation of Selden's corpus within the context of what the author calls a "religious society"; this approach emphasizes the religious commitments of Selden and subverts earlier readings of him as a cynical, skeptical, secular thinker who attacked, rather than upheld, a Judeo-Christian model of society. Engaging in style and substantive in analysis, Barbour's John Selden will add considerably to the limited body of work on this important seventeenth-century savant. (shrink)

Defenders of compatibilism occupy one of two camps: those who think that free will requires the ability to do otherwise, and those who deny this. Those compatibilists who think that free will requires the ability to do otherwise are interested in defending a reading of ‘can’ such that one can do otherwise even if determinism is true. By contrast, those compatibilists who think that free will does not require the ability to do otherwise tend to join incompatibilists in denying that (...) determinism is compatible with the ability to do otherwise. The primary goal of this paper is to fight for the first camp and against the second camp. The secondary goal is to draw greater attention to a relatively overlooked aspect of the debate about alternative possibilities: that giving up on alternative possibilities might mean giving up on much of morality. (shrink)