INTRODUCTION In ita original form the present paper was presented to the American Mathematical Society, April 2k,, as a companion piece to the writer's ...

We develop canonical rules capable of axiomatizing all systems of multiple-conclusion rules over K4 or IPC, by extension of the method of canonical formulas by Zakharyaschev [37]. We use the framework to give an alternative proof of the known analysis of admissible rules in basic transitive logics, which additionally yields the following dichotomy: any canonical rule is either admissible in the logic, or it is equivalent to an assumption-free rule. Other applications of canonical rules include a generalization of the Blok–Esakia (...) theorem and the theory of modal companions to systems of multiple-conclusion rules or (finitary structural global) consequence relations, and a characterization of splittings in the lattices of consequence relations over monomodal or superintuitionistic logics with the finite model property. (shrink)

Timothy Michael Fowler has argued that, as a consequence of their commitment to neutrality in regard to comprehensive doctrines, political liberals face a dilemma. In essence, the dilemma for political liberals is that either they have to give up their commitment to neutrality (which is an indispensible part of their view), or they have to allow harm to children. Fowler’s case for this dilemma depends on ascribing to political liberals a view which grants parents a great degree of freedom in (...) deciding on the education of their children. I show that ascribing this view to political liberals rests upon a misinterpretation of political liberalism. Since political liberals have access to reasons based upon the interests of children, they need not yield to parent’s wishes about the education of their children. A correct understanding of political liberalism thus shows that political liberals do not face the dilemma envisaged by Fowler. (shrink)

Das Buch erkundet Wege und Umwege des Gedachtnisses in Philosophie und erzahlender Literatur. Es fragt nach der existentiellen Bedeutung der Erinnerung: Wieso verlangt der Mensch nach Erinnerung? Wonach strebt die Suche nach der verlorenen Zeit? Lebenserinnerung verfolgt ein zweifaches Ziel: die zerrinnende Zeit anzuhalten und sich in seinem Leben gegenwartig zu werden. Sie wehrt sich gegen das Vergehen und Vergessen, in ihr sucht der Mensch sich zu finden und sich uber sein Leben zu verstandigen. Erinnerung vollzieht sich in mannigfachen Formen. (...) Das Vergangene kann in spontanen Bildern wiederkehren oder verschlossen sein und sich nur der beharrlichen Arbeit des Gedachtnisses offnen; Erinnerungen konnen in Leidenserfahrungen und in Glucksversprechen wurzeln. Sich erinnern entspricht einem ursprunglichen Bedurfnis der Menschen und geht ein in den Vollzug eines gelingenden Lebens. (shrink)

According to John Rawls’s famous Liberal Principle of Legitimacy, the exercise of political power is legitimate only if it is justifiable to all citizens. The currently dominant interpretation of what is justifiable to persons in this sense is an internalist one. On this view, what is justifiable to persons depends on their beliefs and commitments. In this paper I challenge this reading of Rawls’s principle, and instead suggest that it is most plausibly interpreted in externalist terms. On this alternative view, (...) what is justifiable to persons is not in any way dependent on, or relativized to, their beliefs and commitments. Instead, what is justifiable to all in the relevant sense is what all could accept as free and equal. I defend this reinterpretation of the view by showing how it is supported by Rawls’s account of the freedom and equality of persons. In addition, a considerable advantage of this suggestion is that it allows for an inclusive account of to whom the exercise of political power must be made justifiable. (shrink)

We prove that the sharply bounded arithmetic T02 in a language containing the function symbol ⌊x /2y⌋ is equivalent to PV1.

Mixed strategies have been used to show that Pascal’s Wager fails to offer sufficient pragmatic reasons for believing in God. Their proponents have argued that, in addition to outright belief in God, rational agents can follow alternatives strategies whose expected utility is infinite as well. One objection that has been raised against this way of blocking Pascal’s Wager is that applying a mixed strategy in Pascal’s case is tantamount to applying an iterated mixed strategy which, properly understood, collapses into the (...) pure strategy of becoming a theist. I argue that since the assumptions used to develop the iterated mixed strategies response are even more questionable than those the initial objection relies on, this type of response to the mixed strategy objection fails. (shrink)

It has been argued that there is a genuine conflict between the views of geometry defended by Hume in the Treatise and in the Enquiry: while the former work attributes to geometry a different status from that of arithmetic and algebra, the latter attempts to restore its status as an exact and certain science. A closer reading of Hume shows that, in fact, there is no conflict between the two works with respect to geometry. The key to understanding Hume's view (...) of geometry is the distinction he draws between two standards of equality in extension. (shrink)

Until the issue of Altheim's book Roemische Religionsgeschichte there was little doubt about the correctness of Wissowa's view that the two groups of the diindigetes and the di novensides combined with each other represent the whole of theRoman pantheon, the di indigetes being the old, indigenous deities of the Roman people, inherited so to speak from the days of Romulus, the di novensides the new deities, imported in historical times from foreign peoples. This view has now been abandoned, owing to (...) Altheim's arguments. Besides this, Altheim and later C. Koch have proved that the proximity of the expressions divi novensiles and di indigetes in Livy's report about the devotio of P. Decius Mus does not in itself justify the conclusion that the di indigetes and the di novensides are linked together in such a manner that the solution of the problem of one group involves that of the other. Hence the questions arise, first, what is the nature of the di novensides or of the di indigetes, and whether either of these questions has been satisfactorily answered; secondly, is it possible to establish any relationship between these two groups of deities, and can such a relation be usedas a starting-point from which to investigate the nature of the other group? In choosing this line of research it seems to me that an attempt to solve the problem of the novensides rather than that of the indigetes promises greater success. I shall, therefore, treat the di novensides in the first part of this paper. (shrink)

"Jewish Philosophy and the Academy reflects in broad terms on the current state of Jewish philosophy in the university. This generation of university teachers lives at a unique historic junction. It is the last to be taught by the giants of European Wissenschaft des Judentums and the first to experience the remarkable expansion of Judaic scholarship in Israel and abroad." "Emil Fackenheim suggests that if we are indebted to Athens for the philosophical method, we are also indebted to Jerusalem (...) for the ethical content of philosophy, which is both an intellectual and a moral challenge. This dual challenge shapes the diverse papers in this volume."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved. (shrink)

This paper considers the view that the basis of equality is the range property of being a moral person. This view, suggested by John Rawls in his A Theory of Justice (1971), is commonly dismissed in the literature. By defending the view against the criticism levelled against it, I aim to show that this dismissal has been too quick. The critics have generally failed to fully appreciate the fact that Rawls's account is restricted to the domain of distributive justice. On (...) Rawls's view distributive justice is a matter of the fair terms of cooperation among the participants of a system of social cooperation. I argue that this understanding of distributive justice can provide a compelling rationale for considering moral personality as the basis of equality for this domain of morality. That moral persons are indeed equal is further supported by an intuitive argument concerning the irrelevance of morally arbitrary factors, giving us reasons to believe that varying capacities among moral persons does not result in an unequal moral status. The dismissal of Rawls's account of equality has thus been premature, and it remains an important view to consider. (shrink)

In this article, Emil Sætra examines how teachers and students construct and experience aims and goods in classroom discussions of controversial issues. This study is situated within the emerging tradition of empirical ethics, and the research strategy comprised two main steps. First, Sætra used interview data to analyze, via the experiences of teachers and students, the following two empirical questions: (1) What goods normatively constitute educative discussions of controversial issues? (2) How are these goods constructed in time and space? (...) Second, in the concluding discussion, Sætra makes explicit some normative implications of the empirical findings and discusses theses in relation to previous research. In brief, what emerges from the conjoined experiences of teachers and students is the notion that practice comprises multiple aims and drives. Moreover, because aims and drives are multiple, decisions regarding priorities will sometimes have to be made, and teachers may be subject to conflicting expectations. This means that practitioners must be able to make reflective judgments about what comprises acceptable ends, what projects should be undertaken to achieve those ends, and what actions ought to be performed as part of those projects. (shrink)

John Rawls A Theory of Justice har haft ett monumentalt inflytande på den moderna politiska filosofin. Jag försöker här genom några nedslag i den nutida diskussionen förmedla en bild av detta inflytande, och av bokens fortsatta filosofiska relevans. Jag inleder med en kort presentation av huvuddragen i Rawls rättviseteori. Efter det går jag igenom, och bemöter, kritiken mot idealteori. Jag diskuterar sedan förhållandet mellan rättvisa och ekonomisk ojämlikhet, och förklarar varför teorin är radikalare än vad många kritiker insett. Slutligen går (...) jag igenom hur en kontraktsteori av detta slag kan hantera frågan om rättvisa mellan generationer. (shrink)

1.-2. bd. Bindung und entfesselung.--3. bd. Kosmos und chaos.

If, in content and in method, philosophy and religion conflict, can there be a Jewish philosophy? What makes a Jewish thinker a philosopher? Emil L. Fackenheim confronts these questions in a profound and insightful series of essays on the great Jewish thinkers from Maimonides through Hermann Cohen, Martin Buber, Franz Rosenzweig, and Leo Strauss. Fackenheim also contemplates the task of Jewish philosophy after the Holocaust. While providing access to key Jewish thinkers of the past, this volume highlights the exciting (...) achievements of one of today's most creative and most important Jewish philosophers. (shrink)

Vorwort.--Schultz, F. Die philosophisch-weltanschauliche entwicklung der literarhistorischen methode.--Gumbel, H. Dichtung und volkstum.--Cysarz, H. Das periodenprinzip in der literaturwissenschaft.--Petersen, J. Die literarischen generationen.--Medicus, F. Das problem einer vergleichenden geschichte der künste.--Petsch, R. Die analyse des dichtwerkes.--Muschg, W. Das dichterporträt in der literaturgeschichte.--Jung, C. G. Psychologie und dichtung.--Ermatinger, E. Das gesetz in der literaturwissenschaft.--Nadler, J. Das problem der stilgeschichte.--Wundt, M. Literaturwissenschaft und weltanschauungslehre.--Strich, F. Weltliteratur und vergleichende literaturgeschichte.--Sarnetzki, D. H. Literaturwissenschaft und die dichtung und kritik des tages.

One of the major works of the great German theologian Emil Brunner, The Divine Imperative deals with what we ought to do. People are unconvinced that there is an inviolable moral obligation governing human life because they do not believe that the 'good'can be precisely and clearly known. Haven't some generations called bad what others have called good? Aren't moral standards relative? Doesn't religion lack uniform and practical moral guidance? Brunner discusses the moral confusion we face. He analyses the (...) nature of the Good, showing why the Christian faith as understood by the Protestant Reformers provides the only true approach and answer to the ethical problem. Philosophical ethics, whether ancient or modern, cannot correctly define the Good, becausethe Good is regarded either as too abstract and absolute or as too concrete and relative. Christianity, by contrast, sees the moral problem as one of responsibility between humans who are created so as to respond to God. He created men for responsive fellowship with Him, establishing orderly ways of acting in the world. Correct understanding of the nature of society, family, state, economic life, is needed to discern one's duty. Because Brunner's analysis is at once fundamental and comprehensive, this book remains a fresh and compelling treatment of the moral problem. It offers a provocative discussion and solution of a perennial human problem. (shrink)