Accompanied by an introductory monograph and a full critical apparatus, this English-language edition of Karel van Mander’s _Grondt der edel, vry schilderconst_ (Foundation of the Noble, Free Art of Painting) provides unprecedented access to this crucially important art treatise on _schilderconst_ (the art of painting / picturing).

(2001). Disability and Bioethics: Removing Barriers to Understanding and Setting the Agenda for a New Conversation. The American Journal of Bioethics: Vol. 1, No. 3, pp. 64-65.

Wright & Liley contrast their theory that the global dynamics of the EEG are linear with that of Freeman, who hypothesizes an EEG governed by (nonlinear) deterministic-chaotic dynamics. A “call for further discussion” on the part of the authors is made as to how either theory fits with experimental findings indicating that EEG dynamics are non-linear but stochastic.

Argument for the role of the human conscience in determining right and wrong, good and evil.

What are the possibilities for art to provide non-reactionary, productive spaces for pedagogical endeavors? How can culture function pedagogically and critically beyond the continuing constraints of positivism on the one hand and fixed systems on the other? In what ways can art’s impasse open spaces, its weakness move beyond the teleological, and its exit provide pedagogical possibilities beyond its current horizons? These and other such questions about the limitations and potential for pedagogy and culture through the lens of art lie (...) at the core of Baldacchino’s Art’s Way Out: Exit Pedagogy and the Cultural Condition. This review of his work is divided into two overarching sections, a summary of his work and questions that his arguments have raised for this reader, and questions that address the ideas presented in Art’s Way Out and the philosophical tools utilized to make them.Summary, Questions, and ArgumentsAt one level, this work asserts that art is central to pedagogy and p .. (shrink)

How and why did the notion of philosophy as a system evolve in Germany at the turn of the 16th and 17th centuries? Otto Casmann’s Modesta Assertio provides new answers to this question. Casmann, Clemens Timpler’s predecessor as professor in Steinfurt refers to other ‘like-minded philosophers’ who believe that philosophy is a ‘structured system of the liberal arts’. Casmann himself states that philosophy is a ‘structured unity of erudite wisdom’. The text is part of the debate between Daniel Hoffmann and (...) the Reformed philosophers about the relation between philosophy and theology. It can be made plausible that Hoffmann himself was Casmann’s target. The paper shows that a ‘structured unity of erudite wisdom’ presupposes harmony between theological insights and the findings of philosophy. Thus the earliest discussions of philosophy as a system were meant to immunise Reformed philosophy against Hoffmann’s attempt to revive Lutheran anti-philosophy. © 2018, Academy of Sciences of the Czech Republic. All rights reserved. (shrink)

INTRODUCTION Lee Palmer Wandel In Essay XII, Book II of his Essais, first published in, Michel de Montaigne posed the question 'Que sçay-je? ...

In this essay, we discuss Simona Ginsburg and Eva Jablonka’s The Evolution of the Sensitive Soul from an interdisciplinary perspective. Constituting perhaps the longest treatise on the evolution of consciousness, Ginsburg and Jablonka unite their expertise in neuroscience and biology to develop a beautifully Darwinian account of the dawning of subjective experience. Though it would be impossible to cover all its content in a short book review, here we provide a critical evaluation of their two key ideas—the role of Unlimited (...) Associative Learning in the evolution of, and detection of, consciousness and a metaphysical claim about consciousness as a mode of being—in a manner that will hopefully overcome some of the initial resistance of potential readers to tackle a book of this length. (shrink)

While we agree in broad strokes with the characterisation of rationalization as a “useful fiction,” we think that Fiery Cushman's claim remains ambiguous in two crucial respects: the reality of beliefs and desires, that is, the fictional status of folk-psychological entities and the degree to which they should be understood as useful. Our aim is to clarify both points and explicate the rationale of rationalization.

While epiphenomenalism—i.e., the claim that the mental is a causally otiose byproduct of physical processes that does not itself cause anything—is hardly ever mentioned in philosophical discussions of free will, it has recently come to play a crucial role in the scientific attack on free will led by neuroscientists and psychologists. This paper is concerned with the connection between epiphenomenalism and the claim that free will is an illusion, in particular with the connection between epiphenomenalism and willusionism, i.e., with the (...) thesis that there is empirical evidence for a thoroughgoing skepticism with regard to free will that is based on the claim that mental states are epiphenomena. The paper discusses four arguments for willusionism that in some form or other appeal to epiphenomenalism and argues that three of them can be discarded relatively easily. The fourth one, based on Daniel Wegner’s theory of apparent mental causation and his claim that free will is an illusion because the feeling of conscious will is epiphenomenal with regard to the corresponding voluntary actions, is dealt with in more detail. The overall verdict is negative: there is no empirical evidence for any kind of epiphenomenalism that would warrant the claim that free will is an illusion. Whatever it is that makes free will the object of contention between neuroscience and philosophy, epiphenomenalism provides no reason to think that free will is an illusion. (shrink)

This essay presents and analyzes the recent work of four prominent contemporary Jewish ethicists: Eugene Borowitz, David Novak, Byron Sherwin, and Walter Wurzburger. These authors are united in their affirmation of covenant as the central category of Jewish moral obligation and their concern to construct a Jewish ethic out of the classical sources of Judaism. Yet, as an individual analysis of their books will show, they adopt markedly different views of the authority of traditional Jewish law , the respective (...) roles of individual and community in moral deliberation, and the degree to which changing historical circumstances alter moral truths. (shrink)

This paper discusses how to define logics as deductive limits of sequences of other logics. The case of da Costa's hierarchy of increasingly weaker paraconsistent calculi, known as $ \mathcal {C}$n, 1 $ \leq$ n $ \leq$ $ \omega$, is carefully studied. The calculus $ \mathcal {C}$$\scriptstyle \omega$, in particular, constitutes no more than a lower deductive bound to this hierarchy and differs considerably from its companions. A long standing problem in the literature (open for more than 35 years) is (...) to define the deductive limit to this hierarchy, that is, its greatest lower deductive bound. The calculus $ \mathcal {C}$min, stronger than $ \mathcal {C}$$\scriptstyle \omega$, is first presented as a step toward this limit. As an alternative to the bivaluation semantics of $ \mathcal {C}$min presented thereupon, possible-translations semantics are then introduced and suggested as the standard technique both to give this calculus a more reasonable semantics and to derive some interesting properties about it. Possible-translations semantics are then used to provide both a semantics and a decision procedure for $ \mathcal {C}$Lim, the real deductive limit of da Costa's hierarchy. Possible-translations semantics also make it possible to characterize a precise sense of duality: as an example, $ \mathcal {D}$min is proposed as the dual to $ \mathcal {C}$min. (shrink)

_Interprets Heidegger’s phenomenological reading of Aristotle’s philosophy._.

One of the most expected properties of a logical system is that it can be algebraizable, in the sense that an algebraic counterpart of the deductive machinery could be found. Since the inception of da Costa's paraconsistent calculi, an algebraic equivalent for such systems have been searched. It is known that these systems are non self-extensional (i.e., they do not satisfy the replacement property). More than this, they are not algebraizable in the sense of Blok-Pigozzi. The same negative results hold (...) for several systems of the hierarchy of paraconsistent logics known as Logics of Formal Inconsistency (LFIs). Because of this, these logics are uniquely characterized by semantics of non-deterministic kind. This paper offers a solution for two open problems in the domain of paraconsistency, in particular connected to algebraization of LFIs, by obtaining several LFIs weaker than C1, each of one is algebraizable in the standard Lindenbaum-Tarski's sense by a suitable variety of Boolean algebras extended with operators. This means that such LFIs satisfy the replacement property. The weakest LFI satisfying replacement presented here is called RmbC, which is obtained from the basic LFI called mbC. Some axiomatic extensions of RmbC are also studied, and in addition a neighborhood semantics is defined for such systems. It is shown that RmbC can be defined within the minimal bimodal non-normal logic E+E defined by the fusion of the non-normal modal logic E with itself. Finally, the framework is extended to first-order languages. RQmbC, the quantified extension of RmbC, is shown to be sound and complete w.r.t. BALFI semantics. (shrink)

Depuis l'exil, le philosophe W. Benjamin recompose, dans une sA(c)rie de brA]ves vignettes, ses souvenirs d'enfance A Berlin. Loin de l'anecdote, il s'agit d'une vA(c)ritable plongA(c)e dans l'enfance et dans l'histoire, oA se retrouvent les thA]mes essentiels de la philosophie benjaminienne. Ce texte restA(c) inA(c)dit du vivant de l'auteur, est dA(c)sormais connu en plusieurs variantes, dont celle-ci est la derniA]re A laquelle il ait mis la main. Walter Benjamin (1892-1940) est un philosophe, historien de l'art, critique littA(c)raire, critique d'art (...) et traducteur (notamment de Balzac, Baudelaire et Proust) allemand de la premiA]re moitiA(c) du XXe siA]cle, rattachA(c) A l'A(c)cole de Francfort. Traduction et prA(c)face de Pierre Rusch Postscriptum de Patricia Lavelle. (shrink)

During nearly two centuries, American storytellers have celebrated comic figures, ebullient showoffs who turned up on one frontier after another—in the old South, in Kentucky and Tennessee, along the great inland rivers, in the mountains and the mines and on the prairies. Often, the stories went, when these characters engaged in a favorite pastime—playfully bragging about their strength, their skill and their exploits—they used animal metaphors such as Opossum, Screamer, Half-Horse Half-Alligator, the Big Bear of Arkansas or Gamecock of the (...) Wilderness to furnish nicknames. Often they were also identified as fictional or real frontiersmen—Mike Fink, Nimrod Wildfire, Jim Doggett, Pecos Bill—and tall tales clustered around them. Explaining a metaphor and a nickname, an Ohio newspaper in 1830 cited the most famous braggart of this sort: "Ring-tailed roarer—A most vicious fellow—a Crockett." . . . The stories did not have to have roots in reality and often were not new. The real Crockett was well built, handsome, ruddy-cheeked. But traditional jokes made ugliness a funny quality. Falstaff claimed Bardolph's crimson proboscis glowed with a flame that made torches inoperative. The Spectator in 1711 told about "Spectator's" election to England's Ugly Club. Joke 177 in Joe Miller's Jests was about the British kingdom's champion ugly man. When Gus Longstreet entered law school in Litchfield, Connecticut, in 1813, a student welcomed him: "Here, sir, is a knife always given to the ugliest student. . . . Until now it has been mine, but beyond doubt, sir, since you are here, I have now no right to it any longer." Andy Jackson—"Old Hickory"—won a like award. Lore had it that Davy was so repulsive looking that if he grinned at a raccoon, it tumbled from its tree. Once, worried because he grinned and grinned without bringing down his victim, he was relieved when a close look showed he had mistaken a knot for a beast. All the same, he had grinned all the bark off the branch. Walter Blair is professor emeritus in the department of English at the University of Chicago. His many influential works include Native American Humor and Horse Sense in American Humor. "Americanized Comic Braggarts" appears in a slightly different version in the book America's Humor from Poor Richard to Doonesbury. (shrink)