At his death in 2010, the Anglo-American analytic philosopher John Haugeland left an unfinished manuscript summarizing his life-long engagement with Heidegger’s Being and Time. As illuminating as it is iconoclastic, Dasein Disclosed is not just Haugeland’s Heidegger—this sweeping reevaluation is a major contribution to philosophy in its own right.

This Element is an introduction to the metaphysics of biology, a very general account of the nature of the living world. The first part of the Element addresses more traditionally philosophical questions - whether biological systems are reducible to the properties of their physical parts, causation and laws of nature, substantialist and processualist accounts of life, and the nature of biological kinds. The second half will offer an understanding of important biological entities, drawing on the earlier discussions. This division should (...) not be taken too seriously, however: the topics in both parts are deeply interconnected. Although this does not claim to be a scientific work, it does aim to be firmly grounded in our best scientific knowledge; it is an exercise in naturalistic metaphysics. Its most distinctive feature is that argues throughout for a view of living systems as processes rather than things or, in the technical philosophical sense, substances. (shrink)

Sir John Eccles, a distinguished scientist and Nobel Prize winner who has devoted his scientific life to the study of the mammalian brain, tells the story of how we came to be, not only as animals at the end of the hominid evolutionary line, but also as human persons possessed of reflective consciousness.

We all know that we have and are our bodies. But might it be possible to leave this common place? In the present article we try to do this by attending to the way we do our bodies. The site where we look for such action is that of handling the hypoglycaemias that sometimes happen to people with diabetes. In this site it appears that the body, active in measuring, feeling and countering hypoglycaemias is not a bounded whole: its boundaries (...) leak. Bits and pieces of the outside get incorporated within the active body; while the centre of some bodily activities is beyond the skin. The body thus enacted is not self-evidently coherent either. There are tensions between the body’s organs; between the control under which we put our bodies and the erratic character of their behaviour; and between the various needs and desires single bodies somehow try to combine. Thus to say that a body is a whole, or so we conclude, skips over a lot of work. One does not hang together as a matter of course: keeping oneself together is something the embodied person needs to do. The person who fails to do so dies. (shrink)

John Wilson; Does Equality (of Opportunity) Make Sense in Education?, Journal of Philosophy of Education, Volume 25, Issue 1, 30 May 2006, Pages 27–32, https://.

Having been neglected or maligned for most of this century, Newton's method of 'deduction from the phenomena' has recently attracted renewed attention and support. John Norton, for example, has argued that this method has been applied with notable success in a variety of cases in the history of physics and that this explains why the massive underdetermination of theory by evidence, seemingly entailed by hypothetico-deductive methods, is invisible to working physicists. This paper, through a detailed analysis of Newton's deduction (...) of one particular 'proposition' in optics 'from the phenomena', gives a clearer account than hitherto of the method - highlighting the fact that it is really one of deduction from the phenomena plus 'background knowledge'. It argues, that, although the method has certain heuristic virtues, examination of its putative accreditational strengths reveals a range of important problems that its defenders have yet adequately to address. (shrink)

THE PREVALENCE TODAY of "semiotics" as the preferred linguistic form for designating the study of signs in its various aspects already conceals a history, a story of the ways in which, layer by layer, the temporal achievement we call human understanding builds, through public discourse, ever new levels of common acceptance each of which presents itself as, if not self-evident, at least the common wisdom. Overcoming such present-mindedness is not the least of the tasks faced by the awakening of semiotic (...) consciousness. (shrink)

John Wilson; Relativism and Teaching, Journal of Philosophy of Education, Volume 20, Issue 1, 30 May 2006, Pages 89–96, https://doi.org/10.1111/j.1467-9752.1986.

The Dutch animal production sector faces significant pressure for change. We discuss a project for the design of a sustainable husbandry system for pigs. Named after the Greek hero Hercules, the project aimed for structural changes in both animal and crop production. However, instead of changing the course of the river, the project ended up merely adapting its flow. The Hercules project ran into difficulties typical for projects aiming at reflexive modernization. It relapsed from an effort for reflexive modernization to (...) ecological modernization, by ultimately leaving the structural features of the sociotechnical regime intact. We show how this resulted from the biases and limitations implied by existing institutions, in which the project was unavoidably embedded. We introduce the idea of reflexive design, as “doing” reflexive modernization, which implies working on action and structure at the same time. A number of recommendations are given for reflexive design projects like this. (shrink)

Natural rights theorists such as John Locke and Robert Nozick provide arguments for limited government that are grounded on the individual's possession of natural rights to life, liberty, and property. Resting on natural rights, such arguments can be no more persuasive than the underlying arguments for the existence of such rights, which are notoriously weak. In this article, John Hasnas offers an alternative conception of natural rights, “empirical natural rights,” that are not beset by the objections typically raised (...) against traditional natural rights. Empirical natural rights are rights that evolve in the state of nature rather than those that individuals are antecedently endowed with in that state. Professor Hasnas argues that empirical natural rights are true natural rights, that is, pre-political rights with natural grounds that can be possessed in the state of nature, and that, when taken together, they form a close approximation of the Lockean rights to life, liberty, and property. He furthers argues that empirical natural rights are normatively well-grounded because respecting them is productive of social peace, which possesses instrumental moral value regardless of one's conception inherent value. Professor Hasnas thus offers his conception of rights as solved problems as an alternative and potentially more secure footing for the traditional natural rights arguments for limited government associated with Locke and Nozick. Footnotesa I wish to thank my fellow contributors to this volume, Ellen Frankel Paul, and Ann C. Tunstall of SciLucent, LLC, for their exceedingly helpful comments on an earlier draft of this essay, and Annette Hasnas for the keen insight she provided into how human beings behave in the state of nature. (shrink)

This volume in the St Andrews series contains a collection of essays from leading authors regarding the work of Elizabeth Anscombe, in particular issues in mind and metaphysics, and can be considered a partner work to 2016's The Moral Philosophy of Elizabeth Anscombe.

John Burbidge shows that, far from incorporating everything into an all-consuming necessity, Hegel's philosophy requires the novelty of unexpected contingencies to maintain its systematic pretensions. To know without fear of failure is to expect that experience will confound our confident claims to knowledge. And the universal character of all life involves acting, discovering what happens as a result, and incorporating both intention and result into a new comprehensive understanding. Burbidge explores how Hegel applied this approach when he turned from (...) his logic to chemistry, biology, psychology and history, and suggests how a Hegelian might function within the changed circumstances of contemporary science. (shrink)

Pragmatic theories of truth need to pass the pragmatic test: they need to make a difference. Unfortunately, defenders of the pragmatic theory have rarely applied this test. I argue that a Deweyan pragmatic account of truth passes the test by identifying the political and epistemic dangers of certain types of social networks that create a durable consensus around false beliefs. To better understand Dewey’s account of truth I propose an excursion through Wittgenstein’s later views on knowledge and certainty.

This work is reprinted in John Dewey, The Middle Works, 1899-1924, Vol. 3.

We present several new studies focusing on “salience effects”—the decreased tendency to attribute knowledge to someone when an unrealized possibility of error has been made salient in a given conversational context. These studies suggest a complicated picture of epistemic universalism: there may be structural universals, universal epistemic parameters that influence epistemic intuitions, but that these parameters vary in such a way that epistemic intuitions, in either their strength or propositional content, can display patterns of genuine cross-cultural diversity.

In this book, John M. Rist offers an account of the concept of 'person' as it has developed in the West, and how it has become alien in a post-Christian culture. He begins by identifying the 'mainline tradition' about persons as it evolved from the time of Plato to the High Middle Ages, then turns to successive attacks on it in the seventeenth and eighteenth centuries, then proceeds to the 'five ways' in which the tradition was savaged or distorted (...) in the nineteenth century and beyond. He concludes by considering whether ideas from contemporary philosophical movements, those that combine a closer analysis of human nature with a more traditional metaphysical background, may enable the tradition to be restored. A timely book on a theme of universal significance, Rist ponders whether we persons matter, and how we have reached a position where we are not sure whether we do. (shrink)

JOHN WORRALL (ABOUT TO APPEAR –W ITH REPLY BY DEL RATZCH – IN PETERSON AND VANARRAGON (EDS) CONTEMPORARY DEBATES IN THE PHILOSOPHY OF RELIGION. BLACKWELL) We get the ages of rock, and they get the rock of ages; we work out how the heavens go and they work out how to get to heaven.

John Wilson; A Reply to James Marshall, Journal of Philosophy of Education, Volume 18, Issue 1, 30 May 2006, Pages 105–107, https://doi.org/10.1111/j.1467-9752.

John Wilson; Equality Revisited, Journal of Philosophy of Education, Volume 27, Issue 1, 30 May 2006, Pages 113–115, https://doi.org/10.1111/j.1467-9752.1993.tb.

In _The Political Economy of the Spectacle and Postmodern Caste_, John Asimakopoulos analyzes the political economy of the spectacle conceptualized by philosophers like Guy Debord through a broad interdisciplinary-nonsectarian approach concluding every society is a caste system legitimized by ideology.

The Intelligent Nation proposes a systemic and radical transformation of the organisation, management, ownership and performance of the services of the state by capitalising on the potential offered by contemporary information capability and fulfilling the rights and obligations both to and of citizens. In this book, John Beckford shows how, by adopting the principles of an intelligent organisation, the state can thrive and meet the needs of its citizens. He proposes a complete rethink of the state as the enabler (...) or provider of public services. In particular, he points to the failure of the public sector to significantly emulate the massive gains in productivity and customer focus experienced in both manufacturing and services (e.g. finance, retailing, insurance). Governance and all public services must be redesigned to align to the contemporary needs of the citizen and exploit the power of information to enable a transformation of their effectiveness, redefine efficiency, and support human-based services in crucial areas. Each chapter provides the key learning points, a discussion of the problem in theory and practice, integrated case studies, and discussion points. Written in an accessible style, the book provides thought-provoking supplemental reading for masters and undergraduate students reading organization theory, organization development, political science, public administration, healthcare, information systems, and business and management science. (shrink)

Conceived in Liberty is a cultural, sociological and geopolitical review of the uniquely American notion that the country and its people are "exceptional." While all nations have their own patriotic commitments, no other people have outwardly declared their power as vigorously as have Americans, especially since World War II. John J. Tierney, Jr. advances the idea that liberty is the singular source of the power of the American worldview and all other elements of this society--equality, patience, charity, justice, etc.--are (...) derived from liberty. He argues that this worldview comes from this one source and is responsible for the many movements that may engage the public's interest, such as women's rights, civil rights, and voting rights. Such movements are all positive, but they could not exist in a society devoid of liberty. Conceived in Liberty also traces other main components of the American worldview: geographic expanse, immigration, energy of the populace, diversity, public policies, and the elements that contribute to exceptionalism. Tierney is not blind to some of the deficiencies of the United States, but he posits that the liberty it manifests is truly the political globe's last, best hope. (shrink)

John Ashton, the editor who brought us In Six Days and On the Seventh Day, has done it again with this compelling new book that is a must-read for all ...

Hill, John In a previous article, I discussed the arguments and tactics of those who are variously called 'restorationists' and 'reformers of the reform', in the liturgical areas of the reservation of the Blessed Sacrament, the eastward position (or otherwise) of the priest at Mass and liturgical translation. In this article, I wish to go more deeply into their arguments, specifically by examining the language they use. I propose, in other words, to examine their grammar (in a wide sense), (...) in order to subject their arguments to greater scrutiny. (shrink)

'Straw Dogs' is a radical work of philosophy that challenges our most cherished assumptions about what it means to be human. John Gray explores how the world and human life look once humanism has been finally abandoned.

The debate over teaching Darwin's theory in public schools has been a feature of American public life since at least the Scopes trial of 1925. Drawing on the liberal arts tradition centered in rhetoric and civic argument, this essay argues that science education should not merely prepare tomorrow's scientists, but also educate scientifically articulate citzens. It offers the Origin of Species as a model for educational strategies that would protect the integrity of science, while addressing the objections of students and (...) their parents to Darwin's ideas. Darwin's work belongs in the great tradition of two-sided humanistic argument central to Western education since antiquity, and exemplified in John Milton and John Stuart Mitt. Debate between Darwin's theory and its alternatives, whether young earth creationism or Intelligent Design, is recommended as a means to teach Darwin's theory and train students in the central role of critique and argument in scientific reasoning. (shrink)

In his masterly book Christ and Culture H. Richard Niebuhr identified five main attitudes which Christians have taken towards secular culture. The first emphasizes the opposition between Christ and culture. In the New Testament it is best seen in Revelation and in the First Epistle of John. But it appears in its most radical form in Tertullian, though even he is not wholly consistent. Men are under illusions from their very culture . Graeco-Roman society was shot through and through (...) with what Tertullian regarded as superstition and idolatry, as well as immorality. So Tertullian repudiated political life, military service, many aspects of commerce, philosophy and the arts. (shrink)

In his classic, The Idea of a University, John Henry Cardinal Newman advanced three arguments for the inclusion of theology in the liberal arts curriculum. These include the very nature of a university in its profession to teach all subjects, the interdisciplinary value of theology, and the danger of academic quackery and usurpation, when a subject matter is not given its due place in the curriculum. The arguments for theology are intimately connected to Newman's high ideal of education, rightly (...) celebrated by educators today. The crisis in contemporary liberal education is reflected in a dispute between Edward O. Wilson and Richard Rorty over the concept of "consilience." Yet there are promising signs of a renewal of liberal education through a deeper appreciation of theology in the course of studies in higher education. (shrink)

The Collected Works of John Stuart Mill took thirty years to complete and is acknowledged as the definitive edition of J.S. Mill and as one of the finest works editions ever completed. Mill's contributions to philosophy, economics, and history, and in the roles of scholar, politician and journalist can hardly be overstated and this edition remains the only reliable version of the full range of Mill's writings. Each volume contains extensive notes, a new introduction and an index. Many of (...) the volumes have been unavailable for some time, but the Works are now again available, both as a complete set and as individual volumes. (shrink)

The philosophy of religion section of John Hospers’s Introduction to Philosophical Analysis provides an opportunity to see the kinds of endemic error rampant in secular attempts to discount the value of miracle evidence supporting religious claims. This brief article examines Hospers’s treatment in detail.

Art of seeing, John Rajchman argues in his essay, was in the center of Michel Foucault’s critical attention as well as practice. Foucault himself was a visual thinker and writer. More importantly, however, the ways in which historically changing vision determines not only what is seen, but what can be seen, are one of his major concerns. Rupture with self-evidences is then the first step one must take to make the invisible – yet not hidden – power visible. Th (...) e invisibility of power, seen as the invisible light that makes other things visible, is what makes it tolerable. Knowledge and the practice of knowing themselves are constructed by the technology of the visual, such as the diff erent types of spaces that bring about specific visibility. In Foucault’s histories, the prison or the clinic are such spaces that have visualized criminality, sexuality or madness in particular manner. However, problematization of these things needs to go beyond new ways of looking at them and has to question their entire field of vision. This implies that Foucauldian ethics is less concerned with what we do about things themselves, instead, it rather asks how we see them in the first place and how can they be seen differently. It thus requires not to look within us, on the contrary, we should look out, from outside of ourselves. (shrink)

Dillon, John With the centenary of the Anzac landing at Gallipoli looming for 2015, it has occurred to me that there is an unfortunate deficiency in the customary expression of commemorative sentiments. My starting point for this consideration is my understanding that the paramount purpose of the commemorative events is to honour the wartime service of all military personnel and, in particular, those who died. Surely, all elements of commemorative events should embody and reflect this purpose?

The monk Rodulfus Glaber is best known for his Five Books of Histories, a major source for events in the first half of the eleventh century, and valuable above all for revealing the mental furniture of an eleventh-century monk - for his account of the millennium, of relics genuine and false, of church-building, and visions of saints and demons. This edition, the first since 1866, presents the only critical text of the Histories, accompanied by a complete translation and a full (...) historical commentary. Glaber also wrote a Life of his mentor, St William of Dijon, the renowned monastic reformer. The Life is reprinted after the Histories, again with translation and notes. The evidence for Glaber's life, and the value of his work are discussed in a Historical Introduction. (shrink)

This chapter contains sections titled: Reproductive Liberty Strong Libertarianism Reproductive Liberty in the Balance Conclusion.

New fresh herbs -- Falling leaves of the cherry -- The orange -- Forget-me-nots -- The Eulalia of Kareno -- Cockscomb -- Waves of wisteria leaves on the wind -- The lower branches of the bush clover -- Snow of blossoms -- Mountain sedge -- Kadsura Japonica -- Japanese yellow rose -- Broomrape -- Countless camellias.

Frente a la objetivación excesiva de la culpabilidad que ha implicado la juridización de los procesos penales (marco legal, imputación, tribunal, juicio público y condena), este artículo se propone reivindicar la importancia de la experiencia vivida y subjetiva de la culpa como sentimiento fundante para una reorientación de la acción. Con ello se busca enfatizar el carácter imprescindible de la convicción subjetiva para los procesos de justicia y reparación. Esto se mostrará usando una metodología fenomenológico-hermenéutica (Ricoeur) que permita analizar la (...) configuración de la conciencia moral como fruto de la tensión entre imputación-culpa y responsabilidad; para, finalmente, concluir la necesidad de pasar de la culpabilidad como remordimiento a la responsabilidad frente al otro y al futuro, la delimitación de lo que está en las propias manos y el carácter subjetivo de la responsabilidad so pena de una simulación moral.AbstractIn regards to the excessive objectification of guilt that has resulted from the juridization of criminal proceedings (legal framework, indictment, court, public trial and sentencing), this paper aims to assert the importance of the subjective experience of guilt as the basis for reorienting action. The goal is to emphasize the essential nature of subjective conviction for the processes of justice and redress. To show this, a hermeneutic phenomenological methodology(Ricoeur) is used. This approach makes it possible to analyze the configuration of moral conscience as the result of the tension between indictment-guilt and responsibility. Finally, the authors conclude that it is necessary to move from experiencing guilt as remorse to experiencing it as responsibility toward others and toward the future. Individuals should be aware of what is in their own hands and the subjective character of responsibility in order to avoid moral simulation. (shrink)