A propositional system of modal logic is second-order if it contains quantifiers ∀p and ∃p, which, in the standard interpretation, are construed as ranging over sets of possible worlds (propositions). Most second-order systems of modal logic are highly intractable; for instance, when augmented with propositional quantifiers, K, B, T, K4 and S4 all become effectively equivalent to full second-order logic. An exception is S5, which, being interpretable in monadic second-order logic, is decidable.

Modal pseudocomplemented De Morgan algebras were investigated in A. V. Figallo, N. Oliva, A. Ziliani, Modal pseudocomplemented De Morgan algebras, Acta Univ. Palacki. Olomuc., Fac. rer. nat., Mathematica 53, 1, pp. 65–79, and they constitute a proper subvariety of the variety of pseudocomplemented De Morgan algebras satisfying xΛ* = *))* studied by H. Sankappanavar in 1987. In this paper the study of these algebras is continued. More precisely, new characterizations of mpM-congruences are shown. In particular, one of them is determined (...) by taking into account an implication operation which is defined on these algebras as weak implication. In addition, the finite mpM-algebras were considered and a factorization theorem of them is given. Finally, the structure of the free finitely generated mpM-algebras is obtained and a formula to compute its cardinal number in terms of the number of the free generators is established. For characterization of the finitely-generated free De Morgan algebras, free Boole-De Morgan algebras and free De Morgan quasilattices see: [16, 17, 18]. (shrink)

Aldo Leopold once declared that there were two “spiritual dangers” in not owning a farm, with one being “the danger of supposing that breakfast comes from the grocery, and the other that heat comes from the furnace”. The dangers that Leopold was signaling were various, of course, but in that essay they primarily gathered around the problems caused by human distance from nature’s operations, the manners in which we can become divorced from the roots of life by a failure (...) to recognize the processes from which food and heat derive. However, Leopold did not repudiate the technologies involved in running a farm-house, and he clearly recognized that significant paradoxes are involved in the use of... (shrink)

This chapter contains section titled: Introduction Looking into the ABYSS Climbing Out of the ABYSS On the Horizon: Adopting a Realistic Agenda for the Century Case 8: The Bronx Community Paper Company Notes.

Forget Aldo Leopold. Or Holmes Rolston, III, or Baird Callicott. Forget Arne Naess. I vote for Martin H. Krieger as the most influential environmental philosopher of all time. It has been over 40 y...

The writings of William H. Whyte do not loom large in the literature of my field: environmental ethics, the branch of ethics devoted to consideration of whether and how there are moral reasons for protecting non-human animals and the larger natural environment. Environmental ethics is a very new field of inquiry, only found in academic philosophy departments since the early 1970s. While there is no accepted reading list of indispensable literature in environmental ethics, certainly any attempt to create such a (...) list would begin with Henry David Thoreau, John Muir, Aldo Leopold, Rachel Carson, and a more recent handful of senior scholars who had been writing on these topics early on, such as J. Baird Callicott, Val Plumwood, Peter Singer, Richard Sylvan, Tom Regan, and Holmes Rolston III (for a review of contemporary environmental ethics, see Light 2002, Palmer 2003, and Wenz 2001). (shrink)

In addressing the problem of the (in)compatibility of divine foreknowledge and human freedom, philosophers of religion encounter problems regarding the metaphysics and structure of time. Some models of temporal logic developed for completely independent reasons have proved especially appropriate for representing the temporal structure of the world as Molinism conceives it. In particular, some models of the Thin Red Line ( $$\mathsf {TRL}$$ ) seem to imply that conditionals of freedom are true or false, as Molinists maintain. Noting the resemblance (...) between Molinism and $$\mathsf {TRL}$$ models, Restall (Molinism and the thin red line. In: Perszyk K (ed) Molinism: the contemporary debate, pp 227–239, 2011) has advanced some criticisms of Molinism that have also been leveled against $$\mathsf {TRL}$$ models. In particular, Restall believes that the implication $$p \rightarrow \mathbf {HF}p$$ is not true in $$\mathsf {TRL}$$ models. Because Molinists must also accept that this implication is not true, this is a problem for them. We will show that Restall’s criticism is wide of the mark. Firstly, it will be demonstrated that in many open future models (not just $$\mathsf {TRL}$$ ) the implication $$p \rightarrow \mathbf {HF}p$$ is invalid. Secondly, while it is possible to account for this implication, some modifications are required in respect of the branching time semantics. In proposing one such modification, we show that this new semantics can be adopted by advocates of the $$\mathsf {TRL}$$ and, as a consequence, by Molinists as well. We conclude that the principle stated by Restall is either a problem for many open future models (not just for Molinists) or can be accounted for by these models and so is not a problem for Molinists either. (shrink)

Climate engineering is subject to the “playing God” critique, which charges that humans should not undertake to control nature in ways that seem to overstep the proper scope of human agency. This argument is easily discredited, and in fact the opposite—that we should “play God”—may be equally valid in some circumstances. To revive the playing God critique, I argue that it functions not on a logical but on a symbolic and emotional level to highlight nostalgia for functional dualisms in the (...) face of the bewildering problem of climate change. It also raises significant questions about the virtue of those who might engineer the climate. These two concerns point to questions about the proper role of human agency. I use the scholarship of Aldo Leopold and H. Richard Niebuhr to argue for a model of human agency based on contextual awareness and responsive, communal responsibility. I conclude with some implications of this view for decision-makers engaging the topic of climate engineering. (shrink)

Taftāzānī, Masʻūd ibn ʻUmar, 1322-1389?. Tahdhīb al-manṭiq wa-al-kalām.

This article is the text of an interview with D. H. Mellor conducted by Andrew Pyle and first published in the Spring 1993 issue of the philosophical journal Cogito.

By the death, last summer, of Jack Robson, the world of utilitarian studies and a wider world of scholarship on both sides of the Atlantic lost one of their most distinguished figures. It would not be appropriate here, even if it were possible now, to attempt a full and measured assessment of his work. Writing only a few months after the news of his death, while the sense of loss is still so sharp for all his many friends, two things (...) are possible. Something can and should be said to acknowledge and celebrate Robson's achievement as a scholar; and to this can be added some personal recollections of one whose human qualities were as outstanding as his scholarship. (shrink)

In assessing the value of any historical work it is necessary for the investigator to undertake the often frustrating and tedious task of Quellenforschung. In the case of the De Caesaribus the first substantial attempts began in Germany in 1873 and 1874 with the appearance of two important studies by A. Enmann and A. Cohn. Enmann sought to explain the mass of verbal similarities, numerous errors and shared idiosyncrasies to be found in Victor's De Caesaribus, Eutropius' Breviarium 7–10, and parts (...) of the Historia Augusta by postulating a common source which has subsequently come to be known as the Kaisergeschichte. He was so convinced by his findings that he stated , ‘Victor und Eutrop es beide als Haupt – wenn nicht als einzige Quelle benutzt haben’. Working quite independently Cohn's examination of the first eleven chapters led him to conclude that from the beginning of Augustus' sole reign to the death of Domitian Victor, Eutropius and the Epitomator followed a common source which he entitled Suetonius auctus, an account excerpted from Suetonius with some new material added. Enmann, however, had already described the Kaisergeschichte's early chapters in this way and the two were readily identified. One major problem remained. The traditional date of the completion of the HA was still believed to be 305/6; consequently if the K.G. had been used by its authors then the K.G. must have been written by that year. Nevertheless notable similarities between Victor and Eutropius continued apparently till 357 and Enmann therefore suggested a continuation of the K.G. until that date. (shrink)

After Mr. Stuart and Mr. Hardie I ought to be shy of speaking upon the Tragedies of Seneca. But Mr. Stuart and Mr. Hardie have stirred the dust that lay upon notes which I have had by me for some four years: and their papers encourage the hope that there is among English scholars some revival of interest in Seneca. I am afraid that I myself read Seneca for pleasure, with admiration for the justness of his moral sentiments and with (...) affection for his style. Yet I can hardly be blind to the opportunities which his text offers to those who practice the art of critical divination. (shrink)

A study of the place of human sexuality in religious systems indicates a possible universal stress on sexual attraction. This could be explained by using the theories of Richard Dawkins and other sociobiologists: the philandering male and the coy female express the best strategies for the survival of the “selfish gene.” Closer analysis of four religious systems throws doubt on these theories. In some systems the strategies are contradicted while in others there is stress on cooperative restraint rather than on (...) survival through selfish propagation. The principal objection to the sociobiological approach is its assumption of conflict between the sexes. (shrink)