Fine (2007) argues that Frege’s puzzle and its relatives demonstrate a need for a basic reorientation of the field of semantics. According to this reorientation, the domain of semantic facts would be closed not under the classical consequence relation but only under a stronger relation Fine calls “manifest consequence.” I examine Fine’s informally sketched analyses of manifest consequence, showing that each can be amended to determine a class of strong consequence relations. A best candidate relation emerges from each of the (...) two classes, and I prove that the two candidates extensionally coincide. The resulting consequence relation is of independent interest, for it might be held to constitute a cogent standard of reasoning that proceeds under a deficient grasp on the identity of objects. (shrink)

The perception of sensory effects generated by one’s own actions is typically attenuated compared to the same effects generated externally. However, it is unclear whether this specifically relates to self-generation. Recent studies showed that sensory attenuation mainly relies on action preparation, not actual action execution. Hence, an attenuation of sensory effects generated by another person might occur if these actions can be anticipated and thus be prepared for.Here, we compared the perceived loudness of sounds generated by one’s own actions and (...) actions of another person that either could or could not be anticipated. We found an attenuation of the perceived loudness for self- as compared to other-generated sounds. This difference was independent of whether the sound-eliciting actions of the other person could be anticipated or not. Thus, sensory attenuation seems to be specifically tied to self-generation instead of being a secondary effect of agent-independent preparation for an upcoming action. (shrink)

Of course private-public terminology has a certain first-hand obviousness for us. No one does my experiencing for me; there are features of myself evident to me simply by virtue of the fact that I live through them. These features are not available in quite the same way to others. And your situation is the same. Meanwhile we all have the same sort of access to what we can see and touch and explore scientifically, i.e., the public common world. These remarks (...) must not be taken to imply that a human's privacy is identical with awareness or with immediate feelings; privacy is not exhausted in consciousness. Nevertheless the importance of the private-public distinction à propos actualities is its promise for clearing up or at least clarifying many puzzles involving consciousness: problems about perception, mind-brain connections, and even perhaps immortality. At least the distinction is promising if you begin by taking us to be indeed individual centers of an awareness which discloses some private content but also discloses real other bodily beings. That is, something like Weiss's conception of private and public or inside and outside seems to be essential if one holds that mentality has a firm non-dubious place in the natural world. (shrink)

Psychoanalysis sets out to solve the riddles and enigmas of the psyche. For Adorno, however, psychoanalysis itself is an enigma. Why, he asks, have both the theory and its therapeutic applications become entangled in insoluble contradictions? Adorno identifies to a certain extent with the great psychoanalytic riddle-solvers, Freud and Ferenczi, as he probes these contradictions. He hopes, however, to move beyond the limits of a theory that reduces all phenomena to psychological factors, so he also approaches the problem as a (...) sociologist. This perspective enables him to describe the static and dynamic aspects of the social structure within which psychoanalysis developed in the first half of the 20th century. And it frees him, furthermore, from the misconception that Freud passed on to most of his followers: the belief that they were pursuing a natural science of the soul, which would generate its own rigorously scientific psychological technique. (shrink)

Challenging earlier cognitivist approaches, recent theories of embodied cognition argue that the human mind and its functions are best understood as intimately bound up with the human body and its physiological dimensions. Some scholars have suggested that such theories, in departing from some core assumptions of the Western philosophical tradition, display significant similarities to certain non-Western traditions of thought, such as Buddhism. This essay extends such parallels to the Jewish tradition and argues that, in particular, classical rabbinic thought presents a (...) profoundly nondualistic account of the body–soul relation in its connection to cognition, action, and embodiment. Classical rabbinic texts therefore model the possibility of engaging with ‘Western’ conceptions such as God and the soul, while doing so in a manner that resonates strongly with many aspects of contemporary scientific theories. Thus, beyond their value as historical documents, insight into the texts and concepts of classical rabbinic Judaism can contribute to the further development of new theories of intellect and cognition. (shrink)

Arendt and Dewey argue that action is only political when undertaken in a certain way and fear the abolition of a realm in which action can remain political in the strongest sense of the term. But unlike Dewey, Arendt seems to bar some activities from admittance to the public sphere on the grounds that they are insufficiently political. These purportedly nonpolitical activities include urgent measures undertaken to alleviate human want, the application of the sciences to human life, and endeavors to (...) free the populous from political life itself. Dewey however selectively allows these activities to be considered political if and when they prove they are not a threat to the plurality, the hallmark of the public realm. Science must accommodate rather than stifle plurality of opinion, political activity must strive toward an end other than freedom from political life, and action must be performed by actors exercising judgment, in accord with principles. In this way, Dewey's work show us in more concrete detail than Arendt's, but in the same spirit, how the private sphere can overlap with the political sphere without infiltrating it or robbing it of its distinctness. (shrink)

Installation art is one of the most important and provocative developments in the visual arts during the last half century and has become a key focus of artists and of contemporary museums. It is also seen as particularly challenging or even disliked by many viewers, and—due to its unique in situ, immersive setting—is equally regarded as difficult or even beyond the grasp of present methods in empirical aesthetic psychology. In this paper, we introduce an exploratory study with installation art, utilizing (...) a collection of techniques to capture the eclectic, the embodied, and often the emotionally-charged viewing experience. We present results from an investigation of two pieces, both part of Olafur Eliasson’s exhibition “Baroque, Baroque” held at the Belvedere museum in Vienna. These were assessed by pre- and post-viewing questionnaires focusing on emotion, meaning-making, and appraisals, in tandem with mobile eye tracking to consider viewers’ attention to both installed artworks and/or to the museum environment. The data showed differences in participants’ emotional states, appraisals, and visual exploration, which together paint a picture of the aesthetic reactions to the works. These differences also showed how viewers’ appraisal strategies, meaning making, and physical actions facilitated relatively more or less deep engagement with, and enjoyment of, the art. The results are discussed in terms of their implications for museum studies, art education, and theory in empirical aesthetics. (shrink)

This essay argues that Aquinas's position regarding the killing of innocent people differs significantly from other representatives of the Christian just war tradition. While his predecessors, notably Augustine, as well as his successors, from Cajetan and Vitoria onward, affirm the legitimacy of causing the death of innocents in a just war in cases of necessity, Aquinas holds that causing the death of innocents in a foreseeable manner, whether intentionally or indirectly, is never justified. Even an otherwise legitimate act of just (...) war cannot legitimate causing the death of innocent people, as this can never advance the common good. This stance also contrasts sharply with much modern and contemporary double effect theorizing in relation to jus in bello. In this regard, Aquinas's position, shaped decisively by his biblical and theological commitments, may point the way towards an ethical orientation beyond the typical divisions of “pacifism” and “just war.”. (shrink)

Traditional pedagogical approaches to the Platonic forms pose problems that can be best addressed by presenting students two rival interpretations: one that understands the forms in terms of definitions, and another in terms of ideals. The second, if not the first interpretation, models, for students of even a relativistic stripe, how one can conceive the existence of thought-objects about which no consensus exists. It also serves to illustrate how knowledge of such thought-objects may be attained nonetheless. This approach is to (...) be preferred, therefore, to traditional approaches that tend to reinforce, rather than counteract, relativism in students. (shrink)

There are mathematical structures with elements that cannot be distinguished by the properties they have within that structure. For instance within the field of complex numbers the two square roots of −1, i and −i, have the same algebraic properties in that field. So how do we distinguish between them? Imbedding the complex numbers in a bigger structure, the quaternions, allows us to algebraically tell them apart. But a similar problem appears for this larger structure. There seems to be always (...) a background and a context that we rely upon. Thus mathematicians naturally make use of Kantian intuition and references fixed by names and denotations. I argue that such features cannot be avoided. (shrink)

This paper argues that a particular philosophical and historical understanding of Ancient Greek thought is used to establish a superior Western identity of universal prevalence. Starting with the terminological differences between ethnocentrism and Eurocentrism, I then reconstruct the rise of Eurocentrism by examining the changing conceptualizations of Greeks and Barbarians in Ancient texts from Homer to Aristotle. The third section explores how Western historians of philosophy and culture have used this Greek self-understanding to legitimate the view of Western cultural superiority (...) based on universalism. Finally, I discuss several possibilities to counter this form of Eurocentric Western identity-politics. (shrink)

Despite the ubiquity and critical importance of science and technology in international affairs, their role receives insufficient attention in traditional international relations curricula. There is little literature on how the relations between science, technology, economics, politics, law and culture should be taught in an international context. Since it is impossible even for scientists to master all the branches of natural science and engineering that affect public policy, the learning goals of students whose primary training is in the social sciences should (...) be to get some grounding in the natural sciences or engineering, to master basic policy skills, to understand the basic concepts that link science and technology to their broader context, and to gain a respect for the scientific and technological dimensions of the broader issues they are addressing. They also need to cultivate a fearless determination to master what they need to know in order to address policy issues, an open-minded but skeptical attitude towards the views of dueling experts, regardless of whether they agree with their politics, and (for American students) a world-view that goes beyond a strictly U.S. perspective on international events. The Georgetown University program in Science, Technology and International Affairs (STIA) is a unique, multi-disciplinary undergraduate liberal arts program that embodies this approach and could be an example that other institutions of higher learning might adapt to their own requirements. (shrink)

The Financial Crisis in Europe puts pressure on welfare states and its tax systems as well as on considerations of social justice. In this paper, we would like to explore the status of the idea of progressive taxation and its justification (especially the ‘ability-to-pay’ principle) in times of a financial crisis. We will discuss it within a social justice framework following David Miller—using the principles of (i) need, (ii) merit, and (iii) equality. We will conclude that progressive taxation can be (...) justified in the light of these three principles, even more so in the situation of a financial crisis that undermines decent living conditions for millions. The principle of need has to be given priority even if this move violates the principles of equality and desert. (shrink)

The concept of “civilization” is likely to call to mind the “Great Civilizations” of world history. There is an inseparable conceptual link between the latter idea and that of “development” — an evaluative standard which is applied to societies and their material and cultural achievements, whether explicitly or implicitly. In this sense, Parsons talks about development towards Western modernity, thus adopting an explicitly evolutionist perspective; the West appears as one of a variety of great civilizations. The central variable in the (...) process of social evolution is ‘adaptive capacity,’ defined at the macro-level. (shrink)