Dieses kleine Buch, wiewohl seine Teile auf eigenen Füßen stehen können, Teile, die einander zunächst nicht kannten, kommend aus verschiedenen Ländern, ihren Ursprung der Gelegenheit dankend, dem Zufall oder dem Einfall, will doch als Einheit verstanden werden, als die Einheit einer Idee. Sie kommen vom Gedanken her, alle aber niemals ohne das Bild, weil niemals ohne die Liebe für das Konkrete, das lndividuale, das Persönliche. Das ist die Art dieses Autors, für die er nichts kann als Anlage, die er übernimmt (...) als Aufgabe, als sein Talent im biblischen Sinne, nicht sich rühmend, nicht fordernd, daß andere auf die gleiche Weise der Wahrheit sich nähern, die über alles ist, oder von der erkannten persönlich Besitz ergreifen, wohl aber hoffend, daß manche sie und ihn verstehen werden. [Notiz zu Begin des Buches]. (shrink)

“Living involves being exposed to pain every second—not necessarily as an insistent reality, but always as a possibility,” writes Arne Vetlesen in _A Philosophy of Pain_, a thought-provoking look at an inevitable and essential aspect of the human condition. Here, Vetlesen addresses pain in many forms, including the pain inflicted during torture; the pain suffered in disease; the pain accompanying anxiety, grief, and depression; and the pain brought by violence. He examines the dual nature of pain: how we attempt to (...) avoid it as much as possible in our daily lives, and yet conversely, we obtain a thrill from seeking it. Vetlesen’s analysis of pain is revealing, plumbing the very center of many of our most intense and complicated emotions. He looks at pain within different arenas of modern life such as family and work, and he specifically probes at a very common modern phenomenon, the idea of pushing oneself to the limit. Engaging throughout with the ideas of thinkers such as Søren Kierkegaard, Sigmund Freud, Martin Heidegger, Jean-Paul Sartre, Maurice Merleau-Ponty, Max Horkheimer, Theodor Adorno, Alice Miller, Susan Sontag, and Melanie Klein, _A Philosophy of Pain_ asks which came first, thinking or feeling, and explores the concept and possibility of empathy. Vetlesen offers an original and insightful perspective on something that all of us suffer and endure—from a sprained ankle to a broken heart. Although pain is in itself unpleasant, our ability to feel it reminds us that we are alive. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

This Elibron Classics title is a reprint of the original edition published by William Blackwood and Sons in Edinburgh and London, 1904.

This volume presents new work on infinitism, the view that there are no foundational reasons for beliefs--an ancient view in epistemology, now growing again in popularity. Leading epistemologists illuminate its strengths and weaknesses, and address questions new and old about justification, reasoning, responsibility, disagreement, and trust.

In this paper I will consider the relationship between cultural pluralism and moral education. I will first outline necessary conditions for a society to be culturally pluralistic, and will then attempt to outline conditions for an ideal culturally pluralistic society. These conditions, particularly the conditions for an ideal culturally pluralistic society, suggest approaches to moral education. Implicit in the conditions are certain moral values which can be taught and can have a central place in moral education. The outline of an (...) ideal culturally pluralistic society and the moral values implicit in the outline suggest reasons for adopting ideal cultural pluralism as a model for a democratic society. (shrink)

Posner [6] has shown, by a nonuniform proof, that every ▵ 0 2 degree has a complement below 0'. We show that a 1-generic complement for each ▵ 0 2 set of degree between 0 and 0' can be found uniformly. Moreover, the methods just as easily can be used to produce a complement whose jump has the degree of any real recursively enumerable in and above $\varnothing'$ . In the second half of the paper, we show that the complementation (...) of the degrees below 0' does not extend to all recursively enumerable degrees. Namely, there is a pair of recursively enumerable degrees a above b such that no degree strictly below a joins b above a. (This result is independently due to S. B. Cooper.) We end with some open problems. (shrink)

Devoted to the rediscovery of Heidegger’s earliest thought leading up to his magnum opus of 1927, Being and Time.

If you are looking for a clear, concrete overview on social constructionist research and analysis, look no further than Constructing the Social. This timely volume pools the talents of many leading psychologists and sociologists, who in each case ground theory into practical examples. Contributors demonstrate that human beings are principally social agents rather than passive reactors that process information. Each contributor analyzes the historical and cultural contexts implicit in a wide range of key issues including anxiety, the family, intelligence, aging, (...) and depression. Constructing the Social is an invaluable resource for psychologists, sociologists, and other researchers across the social sciences who seek to understand the implications of social constructionist theory. (shrink)

Infinitism in Epistemology. This article provides an overview of infinitism in epistemology. Infinitism is a family of views in epistemology about the structure of knowledge and epistemic justification. It contrasts naturally with coherentism and foundationalism. All three views agree that knowledge or justification requires an appropriately structured chain of reasons. What form may such a […].

This anthology introduces advanced undergraduates and beginning graduate students to today's debates in metaphysics. The book consists of essays by contemporary metaphysicians, and all but one appear here for the first time. For each of nine topics, there are two essays, one "pro-" and one "con-".

Memory evolved to supply useful, timely information to the organism’s decision-making systems. Therefore, decision rules, multiple memory systems, and the search engines that link them should have coevolved to mesh in a coadapted, functionally interlocking way. This adaptationist perspective suggested the scope hypothesis: When a generalization is retrieved from semantic memory, episodic memories that are inconsistent with it should be retrieved in tandem to place boundary conditions on the scope of the generalization. Using a priming paradigm and a decision task (...) involving person memory, the authors tested and confirmed this hypothesis. The results support the view that priming is an evolved adaptation. They further show that dissociations between memory systems are not—and should not be—absolute: Independence exists for some tasks but not others. (shrink)

"An indispensable book for those who would relate Dreiser's philosophy to his fiction." --Antioch Review.

Think of “locations” very abstractly, as positions in a space, any space. Temporal locations are positions in time; spatial locations are positions in (physical) space; particulars are locations in quality space. Should we reify locations? Are locations entities? Spatiotemporal relation- alists say there are no such things as spatiotemporal locations; the fundamental spatial and temporal facts involve no locations as objects, only the instantiation of spatial and temporal relations. The denial of locations in quality space is the bundle theory, according (...) to which particulars do not exist; facts apparently about particulars really concern relations between universals. A “space”, in our abstract sense, consists of a set of objects, together with properties and relations defined on those objects. The objects are the locations of the space, and the distribution of the properties and relations over the locations defines the space’s structure. All spaces are thus quality spaces; when the relations are thought of as spatiotemporal then the space is also a spatiotemporal space. By not reifying locations one denies that these abstract spaces isomorphically represent the real world. The real world does in some sense have a structure that can be non-isomorphically represented by a space (or, more likely, a class of spaces), but the locations in those spaces do not correspond to anything real. We will examine modal considerations on reifying locations. Denying the existence of spatiotemporal locations excludes certain possibilities for spatiotemporal reality. Denying the existence of qualitative locations excludes certain possibilities for qualitative space. In each case the excluded possibilities are pre-analytically possible. Some of the possibilities can be reinstated by modifying the locationless theories, but at the cost of an unattractive holism. Do these modal considerations mandate postulating locations? That depends on whether modal intuition can teach us about the actual world.. (shrink)