Welfare-friendly outdoor poultry husbandry systems are associated with potentially higher public health risks for certain hazards, which results in a dilemma: whether to choose a system that improves chicken welfare or a system that reduces these public health risks. We studied the views of citizens and poultry farmers on judging the dilemma, relevant moral convictions and moral arguments in a practical context. By means of an online questionnaire, citizens and poultry farmers judged three practical cases, which illustrate the dilemma of (...) improving chicken welfare or reducing public health risks for Campylobacter, avian influenza and dioxin. Furthermore, they scored the importance of moral arguments and to what extend they agreed with moral convictions related to humans and chickens. Citizens were more likely than farmers to choose a system that benefits chicken welfare at the expense of public health. These different judgments could be explained by differing moral convictions and valuations of moral arguments. Judgments of citizens and farmers were associated with moral arguments and convictions, predominantly with those regarding the value of chickens and naturalness. Citizens agreed stronger with moral convictions regarding the intrinsic value of chickens and regarding naturalness than farmers did, while farmers agreed stronger with conviction regarding fairness. We argue that opinions of citizens and farmers are context-dependent, which may explain the differences between these groups. It implies that opinions of different stakeholder groups should be considered in order to achieve successful innovations in poultry husbandry, which are supported by society. (shrink)

Welfare-friendly outdoor poultry husbandry systems are associated with potentially higher public health risks for certain hazards, which results in a dilemma: whether to choose a system that improves chicken welfare or a system that reduces these public health risks. We studied the views of citizens and poultry farmers on judging the dilemma, relevant moral convictions and moral arguments in a practical context. By means of an online questionnaire, citizens (n = 2259) and poultry farmers (n = 100) judged three practical (...) cases, which illustrate the dilemma of improving chicken welfare or reducing public health risks for Campylobacter, avian influenza and dioxin. Furthermore, they scored the importance of moral arguments and to what extend they agreed with moral convictions related to humans and chickens. Citizens were more likely than farmers to choose a system that benefits chicken welfare at the expense of public health. These different judgments could be explained by differing moral convictions and valuations of moral arguments. Judgments of citizens and farmers were associated with moral arguments and convictions, predominantly with those regarding the value of chickens and naturalness. Citizens agreed stronger with moral convictions regarding the intrinsic value of chickens and regarding naturalness than farmers did, while farmers agreed stronger with conviction regarding fairness. We argue that opinions of citizens and farmers are context-dependent, which may explain the differences between these groups. It implies that opinions of different stakeholder groups should be considered in order to achieve successful innovations in poultry husbandry, which are supported by society. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:32. HUME ON MODES As thorough a critic as Norman Kemp Smith states in his investigation of the Treatise that "Hume's treatment of... the complex ideas of modes... need not detain us." Whatever is interesting in this brief treatment, Smith suggests, rests on remarkable features of Humean doctrine, elsewhere expounded at length. This is true, I would agree, as a descriptive comment to the following degree. The category (...) of modes is officially regarded by Hume as highly marginal, even dispensible. But it is not in fact the case that, intrasystematically, the work of modes can be duplicated in non-modal materials. In this discussion I will show that Hume mistakes the case, and attempts to diagnose the error's deep sources. To the naked eye, the mistake seems perhaps small and reparable. Placed under the microscope, we find an important philosophical conception is at stake. Our raw material comprises the explanations of modality provided by Locke and Hume. Modes, according to Locke, are complex ideas which, however compounded, contain not in them the supposition of subsisting by themselves, but are considered as dependences on, or affections of, substances; such are the ideas signified by the words, triangle, grati2 tude, murder, etc. (2.12.4). Hume's account is similar in appearance. The idea... of a mode... is nothing but a collection of simple ideas.... The simple ideas of which modes are formed, either represent qualities, which are not united by contiguity and causation, but are dispers ' d in different subjects ; or if 33. they be all united together, the uniting principle is not regarded as the foundation of the complex idea. The idea of a dance is an instance of the first kind of modes; that of beauty of the second (I. I. VI). The appearance of harmony is capped by the uniformity in examples: Locke also mentions 'beauty' (2.12.5) as a modal term, and between his 'murder' and Hume's 'dance' there is nothing to choose. One small difference remains. The idea of dependence, prominent in Locke's sketch, is absent from the Treatise passage quoted. This disparity is eliminated by the following remark, temporarily withheld above: the difference betwixt [substances and modes] consists in this, that the particular qualities, which form a substance, are commonly referr'd to an unknown something, in which they are supposed to inhere (I. I. VI). Superficially then, both Locke and Hume might be thought to subscribe to the following theses. The designata of modal terms, but not of substantial terms, lack independence (I will call this 'the Modal Dependence Thesis' or 'MDT'). Modal terms designate complex ideas in the same way as do those substantial terms which designate complex ideas (this will be referred to as 'the Modal Complexity Thesis' or 1MCT'). But while Locke supports MDT, Hume rejects it, and whereas Hume advocates MCT, Locke — when pressed — will be found to disagree with it. Let us start with MDT. To establish that the category of modes is regarded, intrasystematically, as superfluous by Hume is to confirm the disagreement here between the two theorists. Hume categorically dismisses what Locke describes by the phrase 'a something I know not what' as contributing 34. to any particular idea of a substance. Accordingly, the designata of modal as well as substantial terms resolve identically under analysis, i.e. into combinations of simple ideas. Hume mentions a differentiating factor: the principle of union of simple ideas in the case of a substance scores higher in naturalness than in the case of a mode. The components of a substantial idea are "closely and inseparably connected by the relations of contiguity and causation" (I. I. VI), which are 'natural'. But Hume's own examples expose this as an ineffective device of differentiation, one to which Hume himself attaches little importance. Where is the unnaturalness in the case of the (modal) designata of 'beauty' and 'dance'? How — more pointedly — is the complexity involved in the (substantial) designata of 'dog' and 'table' more natural? Any difference here is one that Hume does well to play down and neutralise of all but sentimental significance. In adducing the idea of naturalness to explain the difference felt by the common... (shrink)

This is a commentary on the Aesthetic and Analytic of the Critique of Pure Reason with frequent reference to the much neglected Methodology and a very brief discussion, in the final chapter, of the Dialectic. Dryer insists that the fundamental question of the Critique is how metaphysical judgments, i.e., judgments about how things are in general, can be verified; that it is neither a theory of knowledge or experience nor the exposition of a system of metaphysical principles except insofar as (...) such concerns are ancillary to the primary task; and that the literature on the first Critique, including Paton's and Kemp Smith's interpretations of it as a "metaphysic of experience," fails to understand Kant's argument by failing to accept Kant's description of his task. In the central chapter, "Verification in Geometry and Metaphysics," Dryer gives a detailed analysis of Kant's theory of verification in geometry and the way in which this is related to his final answer to the question of verification in metaphysics, with emphasis on imagination and the discussions of the Methodology. Chapters devoted to the First and Second Analogies and the Axioms of Intuition follow for the sake of illustration. The emphasis on verification and a large measure of freedom from Kantian terminology give the analyses a freshness which is only partially destroyed by the highly repetitious style. With minor exceptions Kant's arguments are defended throughout.—M. W. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Hume's Moral Sentiments and the Structure of the Treatise LOUIS E. LOEB ACCORDING TO NORMAN KEMP SMITH and Thomas Hearn, Hume classified moral sentiments as direct passions.' According to Pb.II A,rdal, Hume classified the basic moral sentiments of approval and disapproval of persons as indirect passions. if either of these interpretations is correct, there is an intimate connection between Books II and 111 of Hume's Treatise. This is (...) because the direct and indirect passions (together with the will) are the subject of Book 11 and moral sentiments are discussed in Book 111. So if moral sentiments are special cases of either direct or indirect passions, the treatment of passions in Book Ii is central to the understanding of Book 111. 1 contend, on the contrary, that Hume's moral sentiments are neither direct nor indirect passions. Consequently, the connection between Books 11 and 111 of the Treatise is much less intimate than A,rdal and Hearn have recently suggested.' i. Hume's Classification of the Impressions of Reflection In the four paragraphs of II, i, I Hume provides an exhaustive "Division of the Subject"--the "subject" being "all the perceptions of the mind. ''4 Nowhere else in the Treatise is a complete "division" to be found. As A,rdal points out, such introductory chapters "are likely to be written after the bulk of the book has been completed, or at least to be carefully revised in the light of the main arguments in the book. ''~ For these reasons, there is a strong presumption that the "division" in!I, i, 1should be taken as canonical. Hume's "division" is straightforward. In the first paragraph, perceptions are divided into ideas and impressions; in the first and second paragraphs, impressions are divided into those of sensation and those of reflection; in the third paragraph, impressions of reflection are divided into the calm and the violent; in the fourth (as I am indebted to Wdham Frankena, Ronald Glossop, and Peter Jones for their most helpful comments. ' Norman Kemp Smith, The Philosophy of David Hume (New York: St. Martm'~ Press, 1966), pp. 167-168; and Thomas K. Hearn, Jr., "Ardal on the Moral Sentiments in Hume's rreattse," Phtlosophy 48 (1973):290. z Passton and Value m Hume's "Treatise" (Edinburgh: Edinburgh University Press, 1966), pp. I 1, 109-133. For a discussion heavily influenced by Ardal, see Stewart R. Sutherland, "Hume on Morality and the Emotions," Phllosophwal Quarterly 26 (1976) : 14-19 especially. ' See Ardal, pp. I-5, 109-133; and Hearn, pp. 288, 292. 9 A Treatise of Human Nature, ed. L. A. Selby-Bigge (Oxford: Clarendon Press, 1888), p. 275; hereafter cited as T followed by page number. 9 Ardal, p. 94. 13951 396 HISTORY OF PHILOSOPHY indicated by the last sentence of the third), the violent impressions of reflection are divided into the direct and the indirect. The structure is of a genus-species sort, and none of the distinctions cut across each other: J calm i sense of beauty and deformity (T, 276), moral sentiments impressions of reflection = emotions (secondary impressions) violent = passions direct indirect desire, aversion, grief, joy, pride, humility, love, hope, fear (T, 277, 439) hatred (T, 276-277) This classification is based upon the only natural reading of paragraph three and the first sentence of paragraph four of II, i, I. I quote this material, adding my own emphasis and deleting Hume's: The reflective impressions may be divided into two kinds, viz. the calm and the violent. Of the first kind is the sense of beauty and deformity in action, composition, and external objects. Of the second are the passions of love and hatred, grief and joy, pride and humility. This division is far from being exact. The raptures of poetry and music frequently rise to the greatest height; while those other impressions, properly called passions, may decay into so soft an emotion, as to become, in a manner, imperceptible. But as in general the passions are more violent than the emotions arising from beauty and deformity, these impressions have been commonly distinguish'd from each other. The subject of the human mind being so copious and various, I shall here take... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:HUME ON THE 'DISTINCTION OF REASON1* In a 1959 paper, Richard H. Popkin1 propounded what was then taken to be a most extraordinary thesis: Hume may never have read Berkeley. Popkin's paper marks the end of one of the stranger stories in the history of philosophy, the relationship of the British Empiricists — Locke, Berkeley, Hume — to one another. The thesis was hardly news either to Berkeley or (...) Hume scholars because for several decades in careful studies of the historical contexts and sources they had relied less and less on any theory about significant common themes. In this paper I rehearse the arguments against the "partnership" doctrine and then turn to some ways in which Berkeley and Hume differ over abstractionism and the 'distinction of reason'. Finally, I discuss George Davie's suggestion that this 'distinction' may belong to a very different side of Hume's thought. The linking of Locke with Berkeley is not a feature of early commentary on Berkeley. Berkeley was seen by his contemporaries as a product of Pierre Bayle's scepticism or of Malebranche's immaterialism.2 The work of A.A. Luce, and to a lesser extent, of T. E. Jessop, seeks to restore Berkeley to a place in those traditions and to reduce his indebtedness to Locke. The work of Hume scholars from Kemp Smith to Ardal, Davie, Norton, and Popkin all places Hume outside the direct Berkeley line. So far as the traditional epistemological picture was concerned, there was not enough internal evidence to support a Hume-Berkeley connection. The argument took a different turn when a new Hume letter came to light. Hume's letter to Michael Ramsay from Orleans is dated August 31, 1737. I desire of you, if you have Leizure, to read over La Recherche de la Vérité of Pere Malebranche, the Principles of 90 Human Knowledge by Dr Berkeley, some of the more metaphysical Articles of Bailes Dictionary; such as those /...of/ Zeno, & Spinoza. Des-Cartes Meditations wou'd also be useful....5 In 1973, Michael Morrisroe, Jr., surveyed the contributions of Wiener, Popkin, Mossner, Hall, Flew, and Conroy to the debate. Morrisroe takes the several Hume references to Berkeley as internal evidence that Hume read Berkeley. He then prints a new Hume letter to Michael Ramsay, dated "Rheims. Sepfc. 29 1734. N. S." A ten sentence letter, the eighth reads: "It is my Pleasure to read over again today Locke's Essays and the Principles of Human Knowledge by Dr. Berkeley which are printed in their original state and in French copy." Morrisroe explains in a footnote that he was granted permission to make a typescript of the letter, that it was sold at auction, and that its "present location... is unknown." In addition, he thanks six graduate students: "without their attention to bibliogaphical detail this letter might not have been made ready for publication until much later." But the bibliographical detail does not include telling us whether he saw the original or how the Hume authorship was established; nor does it include speculation on what Hume means in that eighth sentence. Did Hume find one book containing Locke and Berkeley in French and in English which he then read in one day? A bilingual Locke plus a bilingual Berkeley? Or can he mean an edition of Locke's Essay in French and an edition of Berkeley's Principles in English? That seems to be the least likely interpretation, unless the reference to Berkeley is a mere parenthetical afterthought, and Hume had his hands on Locke in English and French plus an English edition of Berkeley. Whatever this letter means, we know that Locke's Essay was available in Pierre Coste's translation. Berkeley is another story. The "Principles appeared in 1710. A revised edition, together with the Three Dialogues (also revised) was published in 1734. The first French edition appears to have been in 1889. The Three Dialogues first appeared in 1713 and the first French translation in 1750. The New Theory of Vision, first published in 1709, appeared together with the first edition of Alciphron in 1732. French translations appeared together in 1734. In any case, it can be granted, if only on... (shrink)

This essay begins by providing a new account of wittgenstein's private language argument. Wittgenstein's rejection of a "cartesian" account of mind is examined, And it is argued that this rejection carries no commitment to behaviorism, Or to the view that sensation terms have public meanings and private references. Part ii of the essay attempts to forge a link between the two parts of the "philosophical investigations", By arguing that wittgenstein's discussion of "seeing-As" reinforces and illuminates his account of how sensation (...) language is mastered. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Kant's Critique of Berkeley HENRY E. ALLISON THE CLAIMTHAT KANT'S IDEALISM,or at least certain strands of it, is essentially identical to that of Berkeley has a long and distinguished history. It was first voiced by several of Kant's contemporaries such as Mendelssohn, Herder, Hamann, Pistorius and Eberhard who attacked the alleged subjectivism of the Critique of Pure Reason. 1 This viewpoint found its sharpest contemporary expression in the notorious (...) Garve-Feder review to which Kant responded at length in the Prolegomena. In subsequent times it has been championed by Schopenhauer, and most nineteenth century German commentators on the relation between the two philosophers. 2 In addition, it has been, and continues to be, the prevailing view of the vast majority of British writers on Kant, including, with significant qualifications, Norman Kemp Smith. 3 This tradition continues despite the fact that Kant specifically, and in no uncertain terms, repudiated this identification in the Prolegomena and the second edition of the Critique. In both works he responds to the charges of subjectivism, and in so doing distinguishes his position from that of Berkeley, who in the eighteenth century was commonly regarded as a solipsist and denier of the "external world." 4 In contra-distinction to Kant's own critical or transcendental idealism, which explains the possibility of synthetic a priori knowledge within the realm of possible experience, Berkeley is characterized as a "dogmatic" or "visionary idealist." He is judged guilty of "degrading bodies to mere illusion" (B69), of regarding things in space as "merely imaginary entities" (B274), and of holding with all "genuine idealists" that: "all knowledge through the senses and experience is i Cf. Hans Vaihinger, Commentar zu Kant's Kritik der Reinen Vernunft (Stuttgart, Berlin, Leipzig, 1892), II, 494-505. Cf. Friederich Fredericks, Der Phainomenale Idealisraus Berkeley's und Kant's (Berlin, 1871); Robert Zimmerman, "Ober Kant's Widerlegung des Idealismus yon Berkeley" (Sitzungsberichte der Akademie der Wissenschaften, Vienna, Philox.-hist. Kl.), LXVIII (1871); Gustav Dieckert, tiber dos Verhiiltnis des Berkeleyschen ldealismus zu Kantischen Vernun]tkritik (Konitz, 1888). Tiffs is a consequence of the general British tendency to view Kant in phenomenalist terms. A typical recent example is found in P. F. Strawson, The Bounds of Sense (London, 1966). Kemp Smith in his Commentary to Kant's Critique o[ Pure Reason (2nd ed., rev., 1923) takes greaZ pains to distinguish between the subjectivist strand in Kant's thought, which is essentially identical to Berkeley's position, and the genuine critical doctrine which stands side by side with it in the text. 9 Cf. I-I.M. Bracken, The Early Reception of Berkeley's Materialism 1710-1733, rev. ed. (The Hague: Martinus Nijhoff, 1965). [43] 44 HISTORY OF PHILOSOPHY nothing but sheer illusion, and only in the ideas of pure understanding is there truth" (374). 5 One of the chief reasons for the continuation of the Kant-Berkeley tradition is that these, and similar statements about Berkeley, which we find in these works and in Kant's correspondenc e with Beck, have not been taken very seriously by Kant's critics. They are usually dismissed as obvious misinterpretations, due to Kant's ignorance of Berkeley's actual writings, and of his reliance upon distorted second and third hand accounts of Berkeley's thought such as is to be found in Beattie. Furthermore, this view is often supported by the philological reflection that Kant did not read English, and that Berkeley's writings were not yet available in German translation. 6 The philological argument, however, loses much of its force when we consider that there was indeed a German translation of Berkeley's Dialogues, which although apparently unknown to nineteenth century scholars, was readily accessible to Kant. This is to be found, together with a translation of Collier's Clavis Universalis and critical analyses, in a work by the professor of philosophy at Rostock, Johann Christian Eschenbach, entitled: Samlung der vornehmsten Schri[tsteller die die tFirklichkeit ihres eignen K~rpers und der ganzen Ki~rperwelt leugnen (Rostock, 1756). Furthermore, in addition to this work, which was probably known to Kant, there is Berkeley's important Latin work, De Motu (1721), as well as French translations of many of... (shrink)

The centenary of the birth of Ludwig Wittgenstein (1889-1951) provided an opportunity for recovering some of the great Wittgensteinian subjects, for re-examining them and for discussing their implications and relevance. This volume is the result of the interchange that took place in Girona (Spain) among well-known scholars of Wittgenstein's work in different countries. The eleven contributions are organized into three main subjects: on Wittgenstein's method (B. McGuinness, E. Tugendhat and J.M. Terricabras), on knowledge and meaning (G.E.M. Anscombe, R. Bambrough, N. (...) Malcolm, and P.T. Geach), on language and use (D. Pears, E.v. Savigny, J. Bouveresse and J. Ferrater Mora). This volume is not only the result of the different and mature reflexions of its authors, but in two cases (Malcolm and Ferrater Mora) it has also unfortunately become their last contribution to the subject. (shrink)

About one third of patients with epilepsy have seizures refractory to the medical treatment. Electrical stimulation mapping is the gold standard for the identification of “eloquent” areas prior to resection of epileptogenic tissue. However, it is time-consuming and may cause undesired side effects. Broadband gamma activity recorded with extraoperative electrocorticography during cognitive tasks may be an alternative to ESM but until now has not proven of definitive clinical value. Considering their role in cognition, the alpha and beta bands could further (...) improve the identification of eloquent cortex. We compared gamma, alpha and beta activity, and their combinations for the identification of eloquent cortical areas defined by ESM. Ten patients with intractable focal epilepsy participated in a delayed-match-to-sample task, where syllable sounds were compared to visually presented letters. We used a generalized linear model approach to find the optimal weighting of each band for predicting ESM-defined categories and estimated the diagnostic ability by calculating the area under the receiver operating characteristic curve. Gamma activity increased more in eloquent than in non-eloquent areas, whereas alpha and beta power decreased more in eloquent areas. Diagnostic ability of each band was close to 0.7 for all bands but depended on multiple factors including the time period of the cognitive task, the location of the electrodes and the patient’s degree of attention to the stimulus. We show that diagnostic ability can be increased by 3–5% by combining gamma and alpha and by 7.5–11% when gamma and beta were combined. We then show how ECoG power modulation from cognitive testing can be used to map the probability of eloquence in individual patients and how this probability map can be used in clinical settings to optimize ESM planning. We conclude that the combination of gamma and beta power modulation during cognitive testing can contribute to the identification of eloquent areas prior to ESM in patients with refractory focal epilepsy. (shrink)

The American Journal of Bioethics, Volume 12, Issue 1, Page 16-18, January 2012.

Roger Schank's research in AI takes seriously the ideas that understanding natural language involves mapping its expressions into an internal representation scheme and that these internal representations have a syntax appropriate for computational operations. It therefore falls within the computational approach to the study of mind. This paper discusses certain aspects of Schank's approach in order to assess its potential adequacy as a (partial) model of cognition. This version of the Language of Thought hypothesis encounters some of the same difficulties (...) that arise for Fodor's account. (shrink)

This book provides a perceptive analysis of the "narrative turn" that led Paul Ricoeur to his magisterial work Time and Narrative. Ricoeur has for many years explored the intersections of diverse strands of European philosophy, but it is his recent work that has attracted the most discussion and engendered the most debate in Europe and America. The Narrative Path explores the roots and meaning of that work. Two of the book's five essays reach back to Ricoeur's earlier work to clarify (...) his themes: Richard Kearney concentrates on the role of imagination in hermeneuties, and Maria Villela Petit explores the development of Ricoeur's concept of history from History and Truth to Time and Narrative. Two essays analyze the significance of Ricoeur's reflections on metaphoric and narrative language: Serge Mellinger looks at the relationship between time and poetry from the point of view of Ricoeur's discussions of the connection between time and narrative, and T. Peter Kemp extends Ricoeur's analysis to argue that narration is indispensable to ethics. The book concludes with a reflection by Ricoeur himself on the linguistic, practical, and ethical dimensions of human beings, and with a bibliography of Ricoeur's work in English. T. Peter Kemp teaches in the Department of Philosophy at the University of Copenhagen. The Narrative Pathis based on a special issue of the journal Philosophy and Social Criticism, edited by David Rasmussen, who is Professor of Philosophy at Boston College. (shrink)

Romanian born E.M. Cioran, who lived in Paris until his death in 1995, writes of politics, of history, and of the utopian dream. "Cioran has a claim to be regarded as among the handful of original minds... writing today".--NEW YORK TIMES.

This work contrasts Giovanni Sartor’s view of inferential semantics of legal concepts with a probabilistic model of theory formation. The work further explores possibilities of implementing Kemp’s probabilistic model of theory formation in the context of mapping legal concepts between two individual legal systems. For implementing the legal concept mapping, we propose a cross-categorization approach that combines three mathematical models: the Bayesian Model of Generalization, the probabilistic model of theory formation, i.e., the Infinite Relational Model first introduced by (...) class='Hi'>Kemp et al. and its extended model, i.e., the normal-IRM proposed by Herlau et al.. We apply our cross-categorization approach to datasets where legal concepts related to educational systems are respectively defined by the Japanese- and the Danish authorities according to the International Standard Classification of Education. The main contribution of this work is the proposal of a conceptual framework of the cross-categorization approach that, inspired by Sartor, attempts to explain reasoner’s inferential mechanisms. (shrink)

_Zettel, _ an en face bilingual edition, collects fragments from Wittgenstein's work between 1929 and 1948 on issues of the mind, mathematics, and language.

The purpose of the article is to challenge widely accepted views of the relationship among rationality, morality, and prudence. It contends that we cannot understand either the rational or the moral enterprise without a correct philosophical view of the human self, and that such a view of the self is impossible without taking account of the rational and the moral enterprises themselves. The paper concludes that the moral point of view is anchored in the nature of selfhood so that one (...) can be neither rational and immoral nor prudent and immoral. (shrink)