A computable structure $\mathcal {A}$ is $\mathbf {x}$-computably categorical for some Turing degree $\mathbf {x}$ if for every computable structure $\mathcal {B}\cong\mathcal {A}$ there is an isomorphism $f:\mathcal {B}\to\mathcal {A}$ with $f\leq_{T}\mathbf {x}$. A degree $\mathbf {x}$ is a degree of categoricity if there is a computable structure $\mathcal {A}$ such that $\mathcal {A}$ is $\mathbf {x}$-computably categorical, and for all $\mathbf {y}$, if $\mathcal {A}$ is $\mathbf {y}$-computably categorical, then $\mathbf {x}\leq_{T}\mathbf {y}$. We construct a $\Sigma^{0}_{2}$ set whose degree (...) is not a degree of categoricity. We also demonstrate a large class of degrees that are not degrees of categoricity by showing that every degree of a set which is 2-generic relative to some perfect tree is not a degree of categoricity. Finally, we prove that every noncomputable hyperimmune-free degree is not a degree of categoricity. (shrink)

: Watsuji Tetsurō defined ethics as being generated by a double negation: the individual's negation of the community and the self-negation of the individual who returns to the community. Thus, ethics for him is based on the individual's sacrifice for the collectivity. This position results in the conception of the community as an absolute. I contend that there is a congruence between Watsuji's conception of ethics as self-sacrifice and the way he perceived the Japanese political system. To him, the imperial (...) system in Japan is based on the organic unity of the Japanese people, represented by the emperor, who embodies the general will of, and is therefore coterminous with, the Japanese nation. (shrink)

Cet article se déploie en deux temps. Tout d’abord, il s’agit d’analyser la conceptualisation hégélienne, à la fois descriptive et critique, correctrice, d’une part du contenu qui est celui des trois déterminations constitutives de la Trinité religieuse chrétienne, et, d’autre part, de leur statut dans ce contexte culturel originel d’elles-mêmes. Puis, dans un second moment, il s’agit de méditer le concept hégélien, non pas de la Trinité chrétienne, mais de la triplicité de l’être, afin d’apprécier ce que celle-ci a gardé (...) de celle-là, après que la philosophie, de Philon jusqu’à Kant, en a fait progressivement une pensée. (shrink)

L’auteur examine la définition de la personne chez John Locke à laquelle se réfère un nombre croissant de philosophes en bioéthique. L’auteur se concentre sur une lecture précise et critique du célèbre passage lockéen qui opère un transfert de la définition de la personne d’un plan substantiel à celui juridique et moral . Il développe les contradictions logiques internes à la définition de la personne comme conscience de soi et conscience morale chez le philosophe anglais, notamment le besoin de réinsérer (...) la corporéité dans sa définition afin de transcender le subjectivisme, comme du critère de souvenir authentique qui le différencie du pseudo-souvenir, du statut de l’être humain qui serait ivre ou qui n’exercerait plus de manière irréversible la conscience de soi en lien avec la théorie des intérêts. L’auteur conclut par une réflexion critique sur les conséquences éthiques contemporaines de la définition lockéenne de la personne performante. (shrink)

Presented at the Israeli Philosophical Association, at the Technion, in Spring 1988.

(1990). Fear and trembling and joyful wisdom1— The same book; A look at metaphoric communication. History of European Ideas: Vol. 12, No. 1, pp. 93-104.

This paper takes up the question, “What is the responsibility of the philosopher, specifically the Catholic philosopher, in teaching ethics at a Catholic university?” Examination of the constitution Ex Corde Ecclesiae reveals that answering this question requires examining in turn the relationship between theology and philosophy. Accordingly, the paper proceeds to an analysis of the late Pope John Paul II’s encyclical, Fides et Ratio. Th is analysis shows, however, that the very distinction between theology and philosophy seems to become problematic (...) on the encyclical’s terms. The paper thus goes on to indicate a different means of distinguishing these disciplines, and concludes by considering the significance of this distinction for the question of the responsibility of the Catholic philosopher. (shrink)

In this article the history of the attribution approach to emotion and motivation is reviewed. Early motivation theorists incorporated emotion within the pleasure/pain principle but they did not recognize specific emotions. This changed when Atkinson introduced his theory of achievement motivation, which argued that achievement strivings are determined by the anticipated emotions of pride and shame. Attribution theorists then suggested many other emotional reactions to success and failure that are determined by the perceived causes of achievement outcomes and the shared (...) characteristics or dimensions of causality. The article outlines the hypothesized dimensional antecedents of a number of self- and other-directed achievement-related emotions following success (admiration, apprehension, confidence, disliking, envy, gratitude, liking, pride, and surprise) and failure (anger, guilt, helplessness, hope, hopelessness, pity, regret, Schadenfreude, scorn, shame, surprise, and sympathy). Motivational consequences of emotions also are highlighted. (shrink)

L’A. se propose un nouvel examen de l’unité du Phèdre, problème qui mobilise les commentateurs depuis l’Antiquité et a été récemment relancé dans les études françaises et anglo-américaines. De fait, Platon n’a pas explicité la charnière articulant le diptyque formé par le discours sur l’amour comme éros spiritualisé suivi de la réflexion sur la rhétorique du vrai. Au-delà de l’étrangeté formelle, l’enjeu est philosophique : la dualité même du dialogue signale la tentative platonicienne de maintenir à tout prix le travail (...) de la psychagogie, fondement de la recherche amoureuse de la vérité, sur le terrain de la parole politique, jusqu’à se heurter à l’éclatement mutuel des deux ordres. Reste alors, devant nos yeux, l’unité fracturée du métaphysique et du politique. (shrink)

To attempt in two short articles to provide an adequate review of present-day reflection about divine revelation to humans is folly; in addition to suggest and justify a particular understanding of revelation borders on the impossible. What I propose to do is something much more limited: within the content of contemporary discussion about revelation to examine only two critical and, I hope, illumining instances - namely, the revelation of the divine that occurs in prophetic experience (which I will deal with (...) here) and (in the sequel) human history as the symbolic agency through which revelation occurs. (shrink)

In 1854 the biologist Thomas Henry Huxley pointed to a significant change in the way that reviewers were treating books that endorsed deeply flawed scientific theories. In the past, “when a book had been shown to be a mass of pretentious nonsense,” it “quietly sunk into its proper limbo. But these days appear, unhappily, to have gone by.” Due to the “utter ignorance of the public mind as to the methods of science and the criterion of truth,” scientists were now (...) forced to review such books in order to expose their deficiencies (Huxley 1903, 1). Huxley’s observation indicates how the development of a mass reading audience in mid-nineteenth century Britain transformed the very nature of scientific controversy. Scientists were compelled to debate the validity of theories in new public sites, not just in exclusive scientific societies or in specialized scientific journals with limited circulation. It was during the nineteenth century that public controversy—not limited to science alone—became possible for the first time. In this short piece I will discuss how the “communications revolution” produced a public space for the debate over evolutionary theory in mid-nineteenth century Britain. I will focus on periodicals as one of those public spaces in which the debate took place.1 As Huxley found, attempting to resolve a scientific controversy in the general periodical press could be a risky venture. Although a non-specialized journal could provide the public space necessary for reaching the reading audience, maintaining scientific authority in such a site was somewhat problematic. (shrink)