Fixpoint semantics are provided for ambiguity blocking and propagating variants of Nute's defeasible logic. The semantics are based upon the well-founded semantics for logic programs. It is shown that the logics are sound with respect to their counterpart semantics and complete for locally finite theories. Unlike some other nonmonotonic reasoning formalisms such as Reiter's default logic, the two defeasible logics are directly skeptical and so reject floating conclusions. For defeasible theories with transitive priorities on defeasible rules, the logics are shown (...) to satisfy versions of Cut and Cautious Monotony. For theories with either conflict sets closed under strict rules or strict rules closed under transposition, a form of Consistency Preservation is shown to hold. The differences between the two logics and other variants of defeasible logic—specifically those presented by Billington, Antoniou, Governatori, and Maher—are discussed. (shrink)

In this thorough compendium, nineteen accomplished scholars explore, in some manner the values they find inherent in the world, their nature, and revelence through the thought of Frederick FerrZ. These essays, informed by the insights of FerrZ and coming from manifold perspectives—ethics, philosophy, theology, and environmental studies, advance an ambitious challenge to current intellectual and scholarly fashions.

In this thorough compendium, nineteen accomplished scholars explore, in some manner the values they find inherent in the world, their nature, and revelence through the thought of Frederick Ferré. These essays, informed by the insights of Ferré and coming from manifold perspectives—ethics, philosophy, theology, and environmental studies, advance an ambitious challenge to current intellectual and scholarly fashions.

This essay – a collection of contributions from 10 scholars working in the field of biosemiotics and the humanities – considers nature in culture. It frames this by asking the question ‘Why does biosemiotics need the humanities?’. Each author writes from the background of their own disciplinary perspective in order to throw light upon their interdisciplinary engagement with biosemiotics. We start with Donald Favareau, whose originary disciplinary home is ethnomethodology and linguistics, and then move on to Paul Cobley’s contribution (...) on general semiotics and Kalevi Kull’s on biosemiotics. This is followed by Cobley with Frederick Stjernfelt who contribute on biosemiotics and learning, then Gerald Ostdiek from philosophy, and Morten Tønnessen focusing upon ethics in particular. Myrdene Anderson writes from anthropology, while Timo Maran and Louise Westling provide a view from literary study. The essay closes with Wendy Wheeler reflecting on the movement of biosemiotics as a challenge, often via the ecological humanities, to the kind of so-called ‘postmodern’ thinking that has dominated humanities critical thought in the universities for the past 40 years. Virtually all the matters gestured to in outline above are discussed in much more satisfying detail in the topics which follow. (shrink)

It was a genuine pleasure to read Frederick Ferré’s presidential address. He has done an elegant job of humanizing Whitehead’s account of the nature of speculative philosophy. Not only has he provided a most useful expansion of Whitehead’s rather austerely presented criteria for judging the success of a metaphysical system—coherence, logicality, applicability, and adequacy—he has wrapped the whole in his version of the axiological viewpoint in such a way that we see how norms and value judgments anchor metaphysics in (...) an unshakable practicality that goads us evermore toward living not just well, but beautifully. I find this vision not only satisfactory, but genuinely uplifting. Therefore, in what follows I will simply put forward some random thoughts concerning the practicality of metaphysics generated by Ferré’s very succinct, yet rich, presentation. (shrink)

The reasons-causes debate concerns whether explanations of human behavior in terms of an agent's reasons presuppose causal laws. This paper considers three approaches to this debate: the covering law model which holds that there are causal laws covering both reasons and behavior, the intentionalist approach which denies any role to causal laws, and Donald Davidson’s point of view which denies that causal laws connect reasons and behavior, but holds that reasons and behavior must be covered by physical laws if (...) reasons explanations are to be valid. I defend the intentionalist approach against the two causalist approaches and conclude with reflections on the significance of the debate for the social sciences. (shrink)

Arthur O. Lovejoy conceived of the history of ideas as an interdisciplinary study, encompassing a variety of fields, including literary history, comparative literature, the history of folklore and ethnography, the history of language and the history of religious beliefs. This volume gathers together some of the most significant articles concerning the theory and practice of intellectual history, by Lovejoy himself and other scholars. Contributors: DONALD R. KELLEY, ARTHUR O. LOVEJOY, FREDERICK J. TEGGART, LEO SPITZER, THEODORE SPENCER, ABRAHAM EDEL, (...) PAUL O. KRISTELLER, PHILIP P. WIENER, JOSEPH A. MAZZEO, LEONARD KRIEGER, DANIEL J. WILSON, EDWARD P. MAHONEY, FRANCIS OAKLEY,JOHANN HUIZINGA, JOSEPH KATZ, CALVIN G. RAND, NILS B. KVASTAD, LESTER G. CROCKER and PATRICK H. HUTTON. (shrink)

The Executive Council pro tem of the HSA, organized during a business session of the Wofford Symposium at Spartanburg, S. C. last November, met et Vanderbilt University the following March and drafted a constitution for the Society. The members of this Council were Darrel E. Christensen of Wofford College, Robert L. Perkins of the University of South Alabama, Frederick G. Weiss, George L. Kline, Warren E. Steinkraus, Donald P. Verene, and Otho M. Adkins. Shortly thereafter the constitution was (...) adopted and an election was held. Professors Christensen, Steinkraus, Perkins, and Verene were elected President, Vice-President, Secretary, and Treasurer of the Society. * * * PURPOSE * * * The purpose of the HSA, as specified by Article II of the constitution, is "to promote the study of the philosophy of Hegel, its place within the history of thought, its relation to social, political, and cultural movements since his time, and its relevance to contemporary issues and fields of knowledge. In addition to the study of the thought and significance of Hegel, the Society has as its purpose the furtherance of original philosophical thought which has its basis in the philosophy of Hegel or which treats issues in the style, manner, or method of Hegel.". (shrink)

Professor Hamlyn defen the idea of unconscious intentions independently of its place in Freudian theory. If successful, his argument would show that arguments such as Frederick Siegler's , would not succeed in demonstrating the incoherence of the Freudian notion of unconscious intention. Further, if Hamlyn is successful, he provides conceptual grounds from ordinary, non-psychoanalytic cases from which the Freudian notion of unconscious intention could be reconstructed.

The HSA constitution stipulates that "any person maybe admitted to membership by the Council, subject to confirmation by the Society et the next meeting and shall continue a member so long as he pays dues as determined in the by-laws." Annual dues for students are three dollars, for all others, five dollars. Application for membership should include name, position, institution and address, and should be submitted, with payment of dues, to Professor Donald P. Verene, Treasurer, HSA, Department of Philosophy, (...) Northern Illinois University, Dekalb, Illinois 60115. (shrink)

This long-standing series provides the guild of religion scholars a venue for publishing aimed primarily at colleagues. It includes scholarly monographs, revised dissertations, Festschriften, conference papers, and translations of ancient and medieval documents. Works cover the sub-disciplines of biblical studies, history of Christianity, history of religion, theology, and ethics. Festschriften for Karl Barth, Donald W. Dayton, James Luther Mays, Margaret R. Miles, and Walter Wink are among the seventy-five volumes that have been published. Contributors include: C. K. Barrett, Francois (...) Bovon, Paul S. Chung, Marie-Helene Davies, Frederick Herzog, Ben F. Meyer, Pamela Ann Moeller, Rudolf Pesch, D. Z. Phillips, Rudolf Schnackenburgm Eduard Schweizer, John Vissers. (shrink)

Donald Kuspit's The Cult of the Avant‐Garde Artist traces the therapeutic mission of modern art through its rise and decline into postmodern decadence. The problems Kuspit rightly finds in such artists as Warhol and Koons, however, are endemic to modernism itself: its diagnosis of bourgeois society as sick and in need of cure is fundamentally unsound. The modernist cure is, moreover, worse than the purported disease. What modernists call kitsch is, in many cases, a healthy, tragic view of life. (...) And while modernist metaphysics teaches the need for unmediated sensory experience and the inauthenticity of reproduction and representation, contemporary science shows these ideas to be without foundation. (shrink)

Stewart's purpose is to show that Hume is not a political conservative, but is better understood as a liberal. The author is reacting against several recent works on Hume: David Miller's Philosophy and Ideology in Hume's Political Thought, Donald W. Livingston's Hume's Philosophy of Common Life, and Frederick G. Whelan's Order and Artifice in Hume's Political Philosophy. These "all share, with variations, the nineteenth-century view that Hume's epistemology led him to conservatism". Stewart acknowledges that the term "conservative" is (...) used in different ways by these authors, but not so differently that they cannot be collectively refuted by showing Hume to be a liberal, that is, one "who thought that major reforms were highly desirable in the United Kingdom in the late-eighteenth and early-nineteenth centuries". Stewart is referring here to substantial "economic and political reforms," but not to "socialist, Marxist, or neoliberal reforms.". (shrink)

Frederick Turner argues in The Culture of Hope that avant‐garde attitudes have become obsolete, inhibiting, and altogether blind to the creative possibilities of the future, with its new science and technology and triumphant capitalism. Paradoxically, Turner argues, the cultural future involves a regression to a classical spirit, indeed, to traditional modes of representation and a new religiosity. But Turner has sold avant‐garde achievement short, even misrepresented it, however correct his analysis and assessment of its current character. He has also (...) overestimated capitalism and religion, and his paradigm deploys clichés of decadence and renewal in a Manichean struggle. While his hopefulness is admirable, it is tragically inadequate. (shrink)

Donald Davidson was one of the most prominent philosophers of the second half of the twentieth century. His thinking about language, mind, and epistemology has shaped the views of several generations of philosophers. This book brings together articles by a host of prominent philosophers to provide new interpretations of Davidson’s key ideas about meaning, language and thought. The book opens with short commemorative pieces by a wide range of people who knew Davidson well, giving us glimpses into the life (...) of a great philosopher, a beloved husband and father, a colleague, teacher and friend. The chapter by Lepore and Ludwig and the ensuing heated debate with Frederick Stoutland on how to interpret Davidson demonstrate why Davidson’s legacy has become a disputed intellectual territory. The chapters by Kathrin Glüer, Peter Pagin, Barry Smith, James Higginbotham and William Child, all eminent philosophers of language, are prime examples of just one strand of this legacy, while the piece by Sophie Gibb gives us an opening to Davidson’s enormous contribution to philosophy of mind. _Donald Davidson: Life and Words_ closes with a piece by Davidson himself, first published in 1995 in the International _Journal of Philosophical Studies_, where he brings together the various strands of his work in a Unified Theory of speech and action. This book comprises key articles first published in the _International Journal of Philosophical Studies _and previously unpublished commemorative pieces, and serves as a fitting dedication to the work and memory of a great philosopher. (shrink)

Machiavelli replaces the distinction between the few and the many with a division on the basis of the two humors: the desire not to be ruled and the desire to rule. In teaching princes how to rule those with the princely humor and satisfy those of the popular humor, Machiavelli introduces the notion of managing and management. Since Machiavelli’s time, the direction of princely acquisition toward market activities has increased the range of activities that require “management,” making management a universal (...) phenomenon. The management theories of Frederick Winslow Taylor and Peter Drucker show that, in becoming a universal phenomenon of business enterprise, management has changed character decisively. In place of one people satisfied by the prince, the popular humor is diffused and fragmented throughout many corporations and industries. The “populism” of Donald Trump and similar politicians can be located in response to this popular fragmentation. (shrink)

This paper responds to a critical review of our 2005 book Donald Davidson: Meaning, Truth, Language and Reality, by Frederick Stoutland. It identifies a number of serious misreadings of both Davidson and the book.

David Hume is famous as a sceptical philosopher but the nature of his scepticism is difficult to pin down. Hume's True Scepticism provides the first sustained interpretation of Part 4 of Book 1 of Hume's Treatise: his deepest engagement with sceptical arguments, in which he notes that, while reason shows that we ought not to believe the verdicts of reason or the senses, we do so nonetheless. Donald C. Ainslie addresses Hume's theory of representation; his criticisms of Locke, Descartes, (...) and other predecessors; his account of the imagination; his understanding of perceptions and sensory belief; and his bundle theory of the mind and his later rejection of it. (shrink)

The first half of the book concentrates on key definitions and epistemological issues, including an overview of philosophy as applied to technology, a definition of technology, and an examination of technology as it relates to practical and ...

This study compared professional and amateur classical musicians matched for age, gender, and education on reaction times during the Stroop color-word test, brainwaves during an auditory ERP task and during paired reaction-time tasks, responses on the Gibbs Sociomoral Reflection questionnaire, and self-reported frequencies of peak experiences. Professional musicians were characterized by: lower color-word interference effects , faster categorization of rare expected stimuli , and a trend for faster processing of rare unexpected stimuli , higher scores on the Sociomoral Reflection questionnaire, (...) and more frequent peak experiences during rest, tasks, and sleep. Both groups had high values on the Brain Integration Scale. These findings are interpreted in light of a Unified Theory of Performance, which posits that effectiveness in any area is influenced by one’s level of mind-brain development—emotional, cognitive, moral, ego and cortical development—with higher mind-brain development supporting greater effectiveness in any domain. (shrink)

Il contributo sostiene che una versione lunga e composita del Viaggio notturno del profeta e della sua ascensione, attribuita a Ibn ‘Abbas attraverso una figura più tarda conosciuta come al-Bakri, è diventata molto popolare e largamente diffusa nel tredicesimo secolo. Qui si propone una traduzione del viaggio celeste di Muhammad a partire da un importante manoscritto inedito di Istanbul copiato nella penisola araba verso la fine del tredicesimo secolo. Questa traduzione si propone come strumento per gli studiosi interessati alla tradizione (...) islamica delle ascensioni celesti e per chi si occupa delle possibile influenze musulmane sull’opera di Dante. Nonostante non si dimostri che Dante avesse avuto accesso diretto a questa fonte nel momento in cui componeva la divina commedia, ci sono prove sufficienti che le versioni di questo racconto fossero diffuse in diverse parti del Mediterraneo, prima e durante la vita di Dante. L’autore fa propria la recente ipotesi interpretativa di Bencheikh che sottolinea il ruolo fondamentale della versione di Bakri del Mi’râj per la composizione dell’ormai noto Libro della Scala, tradotto in latino e lingua francese antico in al-Andalus nella seconda metà del tredicesimo secolo.This article argues that a long and composite version of the narrative of Muhammad's night journey and ascension, one often ascribed to Ibn 'Abbas via a later figure known as al-Bakri, became especially popular and widely distributed in the thirteenth-century CE. It offers a translation of the Tour of Paradise section from a particularly important unpublished Istanbul manuscript preserving this version, copied in the Arabian peninsula near the end of the thirteenth-century. This translation could serve as a resource to scholars who are interested in the history of Islamic ascension narratives, and interested in the question of possible Muslim influences on Dante's Divine Comedy. While the author of this article does not argue that Dante must have been aware of this particular manuscript as he composed his masterwork, he claims that there is enough evidence to suggest that versions of this narrative circulated in different parts of the Mediterranean before and during Dante's lifetime. He supports the earlier conjecture by Bencheikh that the Bakri versions were likely foundational to the composition of the now famous "Book of Muhammad's Ladder" that was translated into Latin and Old French in al-Andalus / Spain in the second half of the thirteenth-century. (shrink)

Multinational corporations (MNCs) are the frequent target of nongovern-mental organizations (NGOs) in their advocacy efforts. In this article, the author examines NGO advocacy as it occurs in the NGO network and, using insights from the political science literature in conjunction with the resourcebased view of the firm, posits that NGO intranetwork conflict will result in a skewing of corporate social responsibility practices by the multinational corporation toward the MNC's developed country stakeholders. This skewing is a product of the asymmetric accountability (...) of NGOs (upwardly accountable to donors, downwardly accountable to recipients). Developing country government and MNC strategies in the face of such skewing are discussed. (shrink)

The analysis of function-ascribing statements, such as “the function of x is y”, is proving to be a difficult matter. It is difficult because we are only beginning to see the complexity which is involved in ascribing functions. The process of discovery has been slow and tedious, with each newly constructed analysis of the meaning of functional ascriptions yielding insights into the structure of functional analysis and functional explanation. However, as each analysis is, in turn, dismantled, we seem to see (...) our insights slip away. In the wake of each exchange, a new member is added to the list of desiderata for an analysis of function-ascribing statements. Thus, the matter of finding a proper analysis of function attributions becomes more and more complex. (shrink)

Recent discussions of the doctrine of double effect have contained improved versions of the doctrine not subject to some of the difficulties of earlier versions. There is no longer one doctrine of double effect. This essay evaluates four versions of the doctrine: two formulations of the traditional Catholic doctrine, Joseph Boyle's revision of that doctrine, and Warren Quinn's version of the doctrine. I conclude that all of these versions are flawed. Keywords: double effect, intention, Joseph Boyle, medical ethics, Warren Quinn (...) CiteULike Connotea Del.icio.us What's this? (shrink)

Barnard argues that Western democracy, if it is to continue to exist as a legitimate political system, must maintain the integrity of its application of performative principles. Consequently, if both social and political democracy are legitimate goals, limitations designed to curb excessive political power may also be applicable in containing excessive economic power. Barnard stresses that whatever steps are taken to augment civic reciprocity, the observance and self-imposition of publicly recognized standards is vital. Democratic Legitimacy will appeal to political scientists (...) and philosophers, as well as specialists in democratic theory. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 22 (2002) 101-104 [Access article in PDF] A Christian Response to Buddhist Reflections on Prayer Donald W. Mitchell Purdue University In his essay, Kenneth K. Tanaka considers two important elements of Christian prayer when he presents young Megan praying. First is the petitionary element of her prayer, and second is the relational element. Saint John Damascene expresses these same two dimensions in his classical definition of (...) Christian prayer: "Prayer is the raising of one's mind and heart to God, or the requesting of good things from God." 1 This movement of the mind and heart to God makes Christian prayer a living relationship that is itself a gift of God through Christ. The "heart" of a person is that hidden center in which Christ resides and from where his spirit moves both heart and mind toward God in a relation of love and devotion. As Saint Thérèse of Lisieux puts it, "For me, prayer is a surge of the heart... it is a cry of recognition and of love, embracing both trial and joy." 2 One responds to trials, one's own or those of others, with prayers of petition or intercession; and to joys or blessings with prayers of adoration, praise and thanksgiving. In all cases, the prayers are the dynamics of a person's relationship with God, where God is both ultimate source and object of the prayers.Tanaka also makes two comments about Christian prayer in its public forms. First, he questions the appropriateness of public prayers for civic leaders or for teams at athletic events. Does God choose to aid only some political leaders or nations, or choose sides in athletic games? Though I may feel that God must prefer my son's Little League team, or at least Notre Dame football for heaven's sake, certainly God loves and cares for everyone. Perhaps Tanaka's final characterization of Christian prayer is helpful here: "conversational, personal and hopeful." In a public event, one expresses in prayer one's hope, while understanding that God's providence embraces everyone in ways that are larger than one can comprehend.In the essay by Taitetsu Unno on the Jesus Prayer and Nembutsu, the question of dualism and both the initiative and the consequence of prayer is addressed. Unno points out that according to the Jesus Prayer tradition in Eastern Orthodoxy, the initiative of the prayer is from God, much like the intoning of Nembutsu arising from the Vow of Great Compassion. Here, as in Saint Thérèse's "surge of the heart," the ultimate subject and object of prayer are the same. Unno points out that the consequence [End Page 101] of such a Christian prayer is a sense that the world is infused with the presence of God in a way that is similar to finding the Land of Bliss everywhere. Indeed, I would add that this similarity applies to more than just the Jesus Prayer. Saint Teresa of Avila refers to a prayer experience that is not uncommon in mature Christian spirituality "in which is revealed to the soul how all things are in God, and how within himself he contains them all." 3After presenting these similarities between the Jesus Prayer and Nembutsu, Unno raises what he sees as a fundamental difference: the treatment of sin, blind passions, and ignorance. Unno quotes a Christian Orthodox text that calls for the utter rejection of sin and evil, and depicts grace as entering the soul and driving evil outside. Unno then says, "To negate evil, sin, and death means to deny a part of one's reality; to affirm them through transformation means to make one's life complete and whole." The latter approach is, for Unno, key to the spirituality of Shinran and Shin Buddhism. I would like to make two comments here. First, it is unclear as to what Unno is saying about the Shin approach to evil. How can one transform evil into its opposite without evil being "nullified and eradicated"? When the "ice" of one's passions melt into the... (shrink)

Prologue.--Some characteristics of the Cambridge Platonists.--Benjamin Whichcote (1609-1683)--John Smith (1616-1652)--Ralph Cudworth (1617-1685)--Nathaniel Culverwel (1618?-1651)--Henry More (1614-1687)--Peter Sterry (d. 1672)--Epilogue.

Many contemporary philosophers of law believe that one of the central problems of the field is that of explaining the normativity of law. But it is not clear that this is a problem at all, or at least that it is different from the problems that have been exhaustively addressed and analyzed for generations. Once we deconstruct the alleged problem of normativity into its component parts, we can appreciate that legal normativity is either conditional, or is instead but a small (...) variation on age-old questions about the moral obligation, if any, to obey the law simply because of its status as law. There are interesting modern versions of these positions, but in the final analysis David Enoch is correct in labeling the problem of legal normativity as a “pseudo-problem.”. (shrink)

Gregory Bateson’s work continues to touch others in fields as diverse as communication, ecology, anthropology, philosophy, family therapy, education, and mental/spiritual health. The authors in this special issue of Cybernetics & Human Knowing celebrate the Bateson Centennial.