This chapter first outlines the three main phases of the development of the single market, together with the impetus and philosophy underpinning it. The idea behind the original European Economic Community (EEC) Treaty was simple: barriers to free movement of goods, persons, services, and capital would be removed through the use of treaty provisions that prohibited obstacles to free movement. One aspects of the single market have been reformed following the crisis, notably financial services. The legislature is increasingly moving towards (...) the use of regulations, rather than directives, to ensure greater uniformity and maximum as opposed to minimum harmonization to remove the possibility of national variation. The chapter then examines some of the challenges facing the single market. The challenges essentially concern questions of competence, sovereignty and effectiveness. There are two main approaches to attaining a common market, namely decentralized model and centralized model. (shrink)

In the seventeenth century the microscope opened up a new world of observation, and, according to Catherine Wilson, profoundly revised the thinking of scientists and philosophers alike. The interior of nature, once closed off to both sympathetic intuition and direct perception, was now accessible with the help of optical instruments. The microscope led to a conception of science as an objective, procedure-driven mode of inquiry and renewed interest in atomism and mechanism. Focusing on the earliest forays into microscopical research, (...) from 1620 to 1720, this book provides us with both a compelling technological history and a lively assessment of the new knowledge that helped launch philosophy into the modern era. Wilson argues that the discovery of the microworld--and the apparent role of living animalcula in generation, contagion, and disease--presented metaphysicians with the task of reconciling the ubiquity of life with human-centered theological systems. It was also a source of problems for philosophers concerned with essences, qualities, and the limits of human knowledge, whose positions are echoed in current debates about realism and instrument-mediated knowledge. Covering the contributions of pioneering microscopists (Leeuwenhoek, Swammerdam, Malpighi, Grew, and Hooke) and the work of philosophers interested in the microworld (Bacon, Descartes, Leibniz, Malebranche, Locke, and Berkeley), she challenges historians who view the abstract sciences as the sole catalyst of the Scientific Revolution as she stresses the importance of observational and experimental science to the modern intellect. (shrink)

A typical guiding principle of an account of truth is: “truth is objective,” or, to be clear, judging whether an assertion is true or false depends upon how things are in the world rather than how someone or some community believes it to be. Accordingly, whenever a claim is objectively true, its truth conditions ought not depend upon the context in which it is uttered or the utterer making the claim. Part of our ongoing empirical studies surveying people’s responses to (...) questions about truth involved prompts on objectivity. Our studies suggest the following: overall, individuals tend to endorse claims that are consistent with the objectivity of truth; not all conceptions of objectivity are equal, even people who endorse the objectivity of truth sometimes assent to one form of truth’s objectivity over other forms; philosophers and non-philosophers both endorse the objectivity of truth, but the apparent commitment of philosophers is stronger. (shrink)

Philosophical theorizing about truth manifests a desire to conform to the ordinary or folk notion of truth. This practice often involves attempts to accommodate some form of correspondence. We discuss this accommodation project in light of two empirical projects intended to describe the content of the ordinary conception of truth. One, due to Arne Naess, claims that the ordinary conception of truth is not correspondence. Our more recent study is consistent with Naess’ result. Our findings suggest that contextual factors and (...) respondent gender affect whether the folk accept that correspondence is sufficient for truth. These findings seem to show that the project of accommodating the ordinary notion of truth is more difficult than philosophers had anticipated because it is fragmentary. (shrink)

Many of Tarski’s better known papers are either about or include lengthy discussions of how to properly define various concepts: truth, logical consequence, semantic concepts, or definability. In general, these papers identify two primary conditions for successful definitions: formal correctness and material adequacy. Material adequacy requires that the concept expressed by the formal definition capture the intuitive content of truth. Our primary interest in this paper is to better understand Tarski’s thinking about material adequacy, and whether components of his view (...) developed over time. More precisely, we are concerned with how Tarski’s understanding of the content of the common-sense, every-day usage of truth may have developed over time. We distinguish this concern from the character of the extensional criterion of adequacy Tarski proposes: that a materially adequate definition must entail all instances of Convention T. We will develop our reading of Tarski as follows: first, we will review the “Polemical Remarks,” focusing primarily on §§14 and 17, and Tarski’s references to Naess’ empirical research. Next, we will provide a summary and discussion of Naess’ work, especially his findings with respect to Tarski’s definition of truth and his research that suggests there is no single common or everyday concept of truth. Third, we will consider several possible objections to our interpretation of the Tarski–Naess dialectic. We will conclude that Tarski’s conception of material adequacy developed over time, potentially because of what he had learned through his interactions with Naess. (shrink)

This study of the metaphysics of G. W. Leibniz gives a clear picture of his philosophical development within the general scheme of seventeenth-century natural philosophy. Catherine Wilson examines the shifts in Leibniz's thinking as he confronted the major philosophical problems of his era. Beginning with his interest in artificial languages and calculi for proof and discovery, the author proceeds to an examination of Leibniz’s early theories of matter and motion, to the phenomenalistic turn in his theory of substance and (...) his subsequent de-emphasis of logical determinism, and finally to his doctrines of harmony and optimization. Specific attention is given to Leibniz’s understanding of Descartes and his successors, Malebranche and Spinoza, and the English philosophers Newton, Cudworth, and Locke. Wilson analyzes Leibniz’s complex response to the new mechanical philosophy, his discontent with the foundations on which it rested, and his return to the past to locate the resources for reconstructing it. She argues that the continuum-problem is the key to an understanding not only of Leibniz’s monadology but also of his views on the substantiality of the self and the impossibility of external causal influence. A final chapter considers the problem of Leibniz-reception in the post-Kantian era, and the difficulty of coming to terms with a metaphysics that is not only philosophically "critical" but, at the same time, “compensatory.” Originally published in 2050. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

Explores the thought of Henri Bergson, highlighting his compelling theories on the nature of consciousness and its relationship to the physical world.

This essay first draws upon the work of William James and others to propose a nonphysicalistic understanding of the relationship between the brain and consciousness in order to articulate a philosophical perspective that can understand entheogenic visionary/mystical experiences as something other than hallucinations. It then focuses on the Santo Daime tradition, a religious movement that began in Brazil in the early part of the twentieth century, to provide an example of the personal and social ramifications of taking an entheogen (ayahuasca) (...) within a disciplined religious context. The essay claims that the Santo Daime is one example of a contemporary mystery school; gives a brief history of the development of this religion; discusses the key theological assumptions of this movement; investigates the important role played by visionary/mystical experiences within this religion; underscores the centrality of healing and spiritual transformation for members of this tradition; and ends with an examination of the crucial significance of spiritual discipline within this entheogenically based religion. (shrink)

Contemporary scholars have begun to document the extensive influence of the sixth to seventh century Buddhist philosopher Dharmakīrti on Pratyabhijñā Śaiva thought. Utpaladeva and Abhinavagupta’s adaptation of Dharmakīrti’s apoha theory provides a striking instance of the creative ways in which these Śaivas use Dharmakīrti’s ideas to argue for positions that Dharmakīrti would emphatically reject. Both Dharmakīrti and these Śaivas emphasize that the formation of a concept involves both objective and subjective factors. Working within a certain perceptual environment, factors such as (...) a subject’s desires, habits, and conditioning lead him or her to form a concept based on excluding what is not relevant to the accomplishment of his or her goal. However, the two differ in their account of the relationship between concepts and subject/object duality itself. While Dharmakīrti claims that the division of a cognition into subject, object, and awareness is nonconceptual, the subtly shifted definition of a concept that these Śaivas employ allows them to claim that the error of subject/object duality is actually conceptual. This seemingly small difference in their respective evaluations of the nature of subject/object error has surprisingly large consequences. If, as these Śaivas claim, any awareness involving a duality is conceptual, then subject and object are concepts. Moreover, if the formation of a concept requires desire, then some kind of desire must be inherent to consciousness itself before the formation of a limited subject/object pair. In short, ultimate consciousness must be Śiva, who possesses the freedom to will any and all possible realities. (shrink)

This chapter contains sections titled: The Start Line Lap One, Where Cycling Practice Meets Feminist Ethics Lap Two, Words from Our Teammates or The Dirt Documentaries Lap Three, Different Lines, Same Course Last Lap, How Women Cyclists Transform Cycling.

This paper details a “metadisciplinary” applied ethics course jointly taught and pioneered by a biologist, psychologist, and ethicist on the subject of Assisted Reproduction. Contrasted with a transdisciplinary approach (whose content involves themes or issues that span traditional disciplinary lines) and a multidisciplinary approach (which involves experts from several disciplines working side by side), a metadisciplinary approach involves both of these former characteristics while incorporating a continuous, critical appreciation for the strengths and weaknesses of the contrasting methods and scopes of (...) each discipline’s methods of inquiry. This paper details the kinds of subjects that lend themselves to metadisciplinary approaches (e.g. applied ethics subjects which are real-world, complex, and studied by various disciplines), staffing guidelines for a smoothly functioning core team, how to plan and prepare the day-to-day of such a course to prevent a diffuse lesson structure, assignment and evaluation guidelines, and an appraisal of the value of such a class. The authors argue that while fundamental research may be conducted along traditional disciplinary lines, solutions to the complex problems of contemporary society require people who are equipped with problem-solving skills whose relevance spans disciplinary boundaries. (shrink)

This text is an answer to Professor MacLeod's critique of my article "One Life. Political Resistance, Biological Resistance".

E. Jayne Whitea, Catherine Matsuob and Fiona WestbrookcaUniversity of Canterbury; bFukuoka University; cAuckland University of Technology (AUT)This collective writing piece takes its points of depa...

Can you draw a clear line through American history from the Puritans to the "Nones" of today? On the surface, there is not much connective tissue between the former, who often serve as shorthand for a persistent religious fanaticism in the United States, and the almost one quarter of the population who now regularly check the "None" or "None of the above" box when responding to surveys of religious preference. But instead of seeing a disconnect between these two groups separated (...) by time, historian Catherine Albanese insists there is a deep connection that spans the centuries. With a targeted romp through American history from the seventeenth century to the present, Albanese ties together these seemingly disparate groups through a shared and distinctively American preoccupation with delight and desire. Albanese begins our journey with the role of delight and desire in the brand of Calvinism championed by renowned Puritan minister Cotton Mather and later Jonathan Edwards. She then traces the development of these themes up through the present, treating the reader to revelatory readings of Ralph Waldo Emerson, Horace Bushnell, Andrew Jackson Davis, William James, Emma Curtis Hopkins, Elizabeth Towne, and others, revealing the contours of an evolving theology of desire. The result is an original and entertaining take on an underexamined through line in American history. (shrink)

_Using the thought of Christian thinker Thomas Aquinas and Neo-Confucian Zhu Xi, explores how to exercise and limit authority._.

For approximately a quarter of a century, moral reflection has turned to a new object: the environment. Environmental ethics has emerged primarily in the United States out of considerations on Nature in the wild state - the wilderness - and the duty to preserve it. As such, it divides into two trends. The first seeks to develop a general theory of moral value, an abstract, universal principle qualifying individual entities, such that the intrinsic value of living entities deserves our respect. (...) The second, first formulated by an American forester, Aldo Leopold, is an ethics of the biotic community: how Nature can be a community of which we are members, and in within which it is possible for us to conduct ourselves well. (shrink)

This study was aimed at investigating whether the retrieval of episodic information is more likely to be associated with the recognition of personally familiar faces than voices. Hence, the proportions of episodic memories recalled following the recognition of personally known faces and voices was assessed, using a modified version of the Remember/Know paradigm. Present findings showed that episodic information was more often retrieved from familiar faces than from familiar voices. Furthermore, this advantage of faces over voices was significant even when (...) face recognition was rendered similar as that for voices by blurring the faces. The same pattern of results was observed regarding semantic information retrieval . These results and their implications for person recognition models, as well as the potential role of the relative distinctiveness of faces and voices, are discussed. (shrink)

The time has come to consider whether experimental philosophy’s (“x-phi”) early arguments, debates, and conceptual frameworks, that may have worn well in its early days, fit with the diverse range of projects undertaken by experimental philosophers. Our aim is to propose a novel taxonomy for x-phi that identifies four paths from empirical findings to philosophical consequences, which we call the “fourfold route.” We show how this taxonomy can be fruitfully applied even at what one might have taken to be the (...) furthest edges of possible applications of x-phi in metaphysics and formal philosophy. Ultimately, the fourfold route helps us understand a different kind of empirical fact: the development of x-phi itself. (shrink)

The 'no-supervenience' theorem (Reason, 2019; Reason and Shah, 2021) is a proof that no fully self-aware system can entirely supervene on any objectively observable system. I here present a simple, non-technical summary of the proof and demonstrate its implications for four separate theories of consciousness: the 'property dualism' theory of David Chalmers; the 'reflexive monism' of Max Velmans; Galen Strawson's 'realistic monism'; and the 'illusionism' of Keith Frankish. It is shown that all are ruled out in their current form by (...) the no-supervenience theorem, except for Chalmers' theory, which I show requires humans to behave irrationally. (shrink)

Presented in this study is an analysis of the electronic properties of doped diamond calculated using the Vienna ab initio simulation package, employing density functional theory within the generalized-gradient approximation. The dopants studied here have been inserted substitutionally into a 64-atom diamond supercell and include the single-electron acceptors boron and aluminium, the single-electron donors nitrogen and phosphorus and the double-electron donors oxygen and sulphur. Co-doping of diamond with sulphur and boron has also been briefly examined. The doped supercells have been (...) relaxed, followed by calculation of electronic properties from the electronic density of states such as the indirect bandgap E g , the valence bandwidth and an examination of the acceptor and donor states in the bandgap. It is anticipated that this study will provide a useful comparison of the third- and fourth-row donors and acceptors in diamond. (shrink)

Colorado has consistently had one of the highest rates of suicide in the United States, and El Paso County has the highest number of suicide and firearm-related suicide deaths within the state. Community-based solutions like those of the Suicide Prevention Collaborative of El Paso County may be more effective in preventing suicide as they are specific to local issues, sensitive to local culture, and informed by local data, community members, and stakeholders.

La question de la cohérence de la théorie rawlsienne de la justice et de son tournant politique a été depuis longtemps une source de débats et de malentendus. Pour certains interprètes, l’abandon par le second Rawls d’un fondement kantien des principes de justice au profit d’un libéralisme purement politique serait un prix trop élevé à payer pour obtenir un large consensus sur des principes de justice dans des sociétés démocratiques traversées par des conflits de valeurs insurmontables. « La vérité dérangeante (...) ( inconvenient truth ) que Rawls découvre est qu’il est impossible, écrit Robert Taylor (2011), de parvenir à un consensus par recoupement sur une conception kantienne de la personne ou plus largement sur la justice comme équité », mais qu’en même temps, sans un tel fondement, la force morale de la théorie de la justice serait diluée. Dans cet article, je voudrais répondre à ces critiques et montrer que, bien loin de conduire au relativisme, l’exigence d’autonomie doctrinale et d’indépendance des principes de justice à l’égard de toute conception substantielle du Bien exprimée par Rawls ( Libéralisme politique, p. 133) exprime le sens qu’a pour lui l’idéal démocratique : le respect pour l’autonomie morale des personnes et le rejet de « la pratique séculaire de l’intolérance comme condition nécessaire à l’ordre et à la stabilité de la société » ( Libéralisme politique, p. 14). Mais un tel idéal n’est-il pas irréaliste? Faire ainsi confiance à l’autonomie des citoyens, à leur capacité à distinguer entre leurs doctrines morales personnelles et des principes publics de justice ( Libéralisme politique, p. 7) ne risque-t‑il pas d’affaiblir les démocraties au lieu de garantir leur stabilité, comme l’espère Rawls ( Libéralisme politique, p. 4)? Cette ambition d’autonomie doctrinale est-elle une force ou une faiblesse de la théorie rawlsienne? (shrink)

The grammarians of antiquity, unlike some of their modern counterparts, seem to have had little interest in investigating ‘what every speaker knows’, at least as a largescale project, consciously articulated and embarked on. The object of such a project would be to determine what constitutes such knowledge—or mastery, or cognition, or whatever name it is given—in actual speakers. An alternative goal would be an account of something knowledge of which would count as knowledge of the language in question, even if (...) this is not what actual speakers know. No ancient author seems to have set himself either task; indeed, the whole question of what it is to know a language seems to have been raised only very occasionally in classical antiquity. is probably the best known of these rare discussions.) Kaimio is surely justified in making the still more sweeping observation that ‘The concept of language knowledge was rather vague amongst ancient peoples’. (shrink)

This chapter contains section titled: Cultural Imperialism in Rawls's Law of Peoples Rawls's Answers to the Charge Conclusion: Peace or Justice? Acknowledgements Notes.

ABSTRACT The names “COVID-19” and “Sars-CoV-2” signify an impoverished Symbolic Order attempting to come to terms with “a great disorder in the Real.” Our contemporary defense against the Real has proceeded by way of the insistence of the Imaginary, and at the same time, the Symbolic has become enslaved to this very same Imaginary. The article ends with a plea for a revitalized mode of signification—a correspondence—between the Real and the Symbolic.

In this article, I analyze discourse from three group interviews to come to a better understanding of how young people communicate about feminism and the factors that can complicate and disrupt this communication. I analyze both the ways that the interview, as a speech event, evokes expectations and assumptions in participants and shapes how they interact, and how participants’ ideologies about feminism affect the way the interviews transpire. An equally important component of my project was to explore how feminism could (...) translate into a research method. Throughout this article, I reflexively examine my research practices and analyses and identify the successes and shortcomings I had while attempting to conduct a research study consistent with feminist values. (shrink)

A leading philosopher shows that if the pursuit of happiness is the question, Epicureanism is the answer Epicureanism has a reputation problem, bringing to mind gluttons with gout or an admonition to eat, drink, and be merry. In How to Be an Epicurean, philosopher Catherine Wilson shows that Epicureanism isn't an excuse for having a good time: it's a means to live a good life. Although modern conveniences and scientific progress have significantly improved our quality of life, many of (...) the problems faced by ancient Greeks -- love, money, family, politics -- remain with us in new forms. To overcome these obstacles, the Epicureans adopted a philosophy that promoted reason, respect for the natural world, and reverence for our fellow humans. By applying this ancient wisdom to a range of modern problems, from self-care routines and romantic entanglements to issues of public policy and social justice, Wilson shows us how we can all fill our lives with purpose and pleasure. (shrink)

Metaethics from a First Person Standpoint addresses in a novel format the major topics and themes of contemporary metaethics, the study of the analysis of moral thought and judgement. Metathetics is less concerned with what practices are right or wrong than with what we mean by 'right' and 'wrong.' Looking at a wide spectrum of topics including moral language, realism and anti-realism, reasons and motives, relativism, and moral progress, this book engages students and general readers in order to enhance their (...) understanding of morality and moral discourse as cultural practices. Catherine Wilson innovatively employs a first-person narrator to report step-by-step an individual's reflections, beginning from a position of radical scepticism, on the possibility of objective moral knowledge. The reader is invited to follow along with this reasoning, and to challenge or agree with each major point. Incrementally, the narrator is led to certain definite conclusions about 'oughts' and norms in connection with self-interest, prudence, social norms, and finally morality. Scepticism is overcome, and the narrator arrives at a good understanding of how moral knowledge and moral progress are possible, though frequently long in coming. Accessibly written, Metaethics from a First Person Standpoint presupposes no prior training in philosophy and is a must-read for philosophers, students and general readers interested in gaining a better understanding of morality as a personal philosophical quest."--Publisher's website. (shrink)