This paper is concerned with the Convention’s “democracy clause,” that is Article 3 of Protocol No. 1, which provides for the right to free elections. Why should it be described as a “democracy clause” and what is its significance for today? The paper first sketches out the drafting history, which reveals that while the framers were keen to preserve their inherited domestic institutions, they also thought it crucial to promote democracy. The Convention invokes but does not define democracy. It is (...) within the Court’s competence to elucidate its meaning. The Court holds that pluralist democracy is the only system compatible with the Convention. This paper argues that Article 3 of Protocol No. 1 further presupposes a representative legislature. It does not require member states to introduce a specific system of elections and representation, but it obliges them to conform to parliamentary democracy. Thus, the Court’s model of democracy rests on two pillars: pluralism and parliamentarism. It subscribes to pluralist democracy theories but contradicts the monolithic conception endorsed by Carl Schmitt. The Court’s model has the potential to offer a robust account of democracy. Yet, Article 3 of Protocol No. 1 has never lived up to its potential. The Court’s relevant jurisprudence is inadequate to address the contemporary antidemocratic shifts that are underway in certain member states. Hence, the paper suggests that the Court’s power to apply this clause is not limited to general elections but also extends to presidential elections and referendums. (shrink)

How is grounding related to metaphysical explanation? The standard view is that the former somehow “backs”, “undergirds” or “underlies” the latter. This view fits into a general picture of explanation, according to which explanations in general hold in virtue of a certain elite group of “explanatory relations” or “determinative relations” that back them. This paper turns the standard view on its head: grounding doesn't “back” metaphysical explanation but is in an important sense downstream from it. I call this view “grounding (...) idealism”, since it structurally resembles an analogous view about causation that is known as “causal idealism” and has been endorsed by philosophers like Michael Scriven and Philip Kitcher. I formulate a specific version of grounding idealism, Metaphysical Explanation‐First Idealism (MEFI), according to which the semantic value of ‘grounding’ is an abundant, gerrymandered relation settled by the metaphysical explanation facts. Then I offer some theoretical considerations that support MEFI over rival accounts of the relation between grounding and metaphysical explanation. Finally, I address the question of what role is left for grounding to play, if not that of “backing” metaphysical explanations. (shrink)

The Problem of Overlappers is a puzzle about what makes it the case, and how we can know, that we have the parts we intuitively think we have. In this paper, I develop and motivate an overlooked solution to this puzzle. According to what I call the self-making view it is within our power to decide what we refer to with the personal pronoun ‘I’, so the truth of most of our beliefs about our parts is ensured by the very (...) mechanism of self-reference. Other than providing an elegant solution to the Problem of Overlappers, the view can be motivated on independent grounds. It also has wide-ranging consequences for how we should be thinking about persons. Among other things, it can help undermine an influential line of argument against the permissibility of elective amputation. After a detailed discussion and defence of the self-making view, I consider some objections to it. I conclude that none of these objections is persuasive and we should at the very least take seriously the idea that we are to some extent self-made. (shrink)

Many philosophers embrace grounding, supposedly a central notion of metaphysics. Grounding is widely assumed to be irreflexive, but recently a number of authors have questioned this assumption: according to them, it is at least possible that some facts ground themselves. The primary purpose of this paper is to problematize the notion of self-grounding through the theoretical roles usually assigned to grounding. The literature typically characterizes grounding as at least playing two central theoretical roles: a structuring role and an explanatory role. (...) Once we carefully spell out what playing these roles includes, however, we find that any notion of grounding that isn’t irreflexive fails to play these roles when they are interpreted narrowly, and is redundant for playing them when they are interpreted more broadly. The upshot is that no useful notion of grounding can allow a fact to ground itself. (shrink)

Supervenience is necessary co-variation between two sets of entities. In the good old days, supervenience was considered a useful philosophical tool with a wide range of applications in the philosophy of mind, metaethics, epistemology, and elsewhere. In recent years, however, supervenience has fallen out of favor, giving place to grounding, realization, and other, more metaphysically “meaty”, notions. The emerging consensus is that there are principled reasons for which explanatory theses cannot be captured in terms of supervenience, or as the slogan (...) goes: “Supervenience Is Nonexplanatory”. While SIN is widely endorsed, it is far from clear what it amounts to and why we should believe it. In this paper, I will distinguish various theses that could be meant by it, and will argue that none of them is both interesting and plausible: on some interpretations of ‘explanatory’, we have no reason to believe that supervenience is unexplanatory, while on other interpretations, supervenience is indeed unexplanatory, but widely accepted textbook cases of explanatory relations come out as unexplanatory, too. This result raises doubts as to whether there is any interesting sense in which SIN is true, and suggests that the contemporary consensus about supervenience is mistaken. (shrink)

In the realm of medical ethics, the foundational principle of respecting patient autonomy holds significant importance, often emerging as a central concern in numerous ethically complex cases, as authorizing medical assistance in dying or healthy limb amputation on patient request. Even though advocates for either alternative regularly utilize prima facie principles to resolve ethical dilemmas, the interplay between these principles is often the core of the theoretical frameworks. As the ramifications of the sustainability crisis become increasingly evident, there is a (...) growing need to integrate awareness for sustainability into medical decision-making, thus reintroducing potential conflict with patient autonomy. The contention of this study is that the ethical standards established in the 20th century may not adequately address the challenges that have arisen in the 21st century. The author suggests an advanced perception of patient autonomy that prioritizes fostering patients’ knowledge, self-awareness, and sense of responsibility, going beyond a sole focus on their intrinsic values. Empowering patients could serve as a tool to align patient autonomy, beneficence, and the aim to reduce resource consumption. (shrink)

Several philosophers have developed theological perspectives out of Heidegger's ontology. Yet the question of God in Heidegger's thought itself has never received full elucidation. In this revealing new study, George Kovacs poses the problem of analyzing the idea of God as a process of questioning and thus subjects Heidegger's phenomenological existentialism to a process of exposition Heidegger himself employed.

Although Western biomedical ethics emphasizes respect for autonomy, the medical decision-making of Muslim patients interacting with Western healthcare systems is more likely to be motivated by relational ethical and religious commitments that reflect the ideals of equity, reciprocity, and justice. Based on an in-depth cross-cultural comparison of Islamic and Western systems of biomedical ethics and an assessment of conceptual alignments and differences, we argue that, when working with Muslim patients, an ethics of respect extends to facilitating decision-making grounded in the (...) patient’s justice-related customs, beliefs, and obligations. We offer an overview of the philosophical contestations of autonomy-enhancing practices from the Islamic tradition of biomedical ethics, and examples that demonstrate a recommended shift of emphasis from an autonomy-centered to a justice-focused approach to culturally competent agency-promotion. (shrink)

On many currently popular ontologies of material objects, we share our place with numerous shorter-lived things that came into existence after we did or will go out of existence before we will. Subpeople are intrinsically indistinguishable from possible people, and as several authors pointed out, this raises grave ethical concerns: it threatens to make any sacrifice for long-term goals impermissible, as well as to undermine our standard practices of punishment, reward, grief, and utility calculation. The aim in this paper is (...) to offer a unified set of solutions to these problems. The paper’s starting point is the "self-making view," according to which our de se beliefs help determine our own spatiotemporal boundaries. This paper argues that the self-making view also plays a key role in the best treatment of the moral problems of subpeople. (shrink)

Abstract:Skepticism about grounding is the view that ground-theoretic concepts shouldn’t be used in meta­physical theorizing. Possible reasons for adopting this attitude are numerous: perhaps grounding is unintelligible; or perhaps it’s never instantiated; or perhaps it’s just too heterogeneous to be theor­­­­­etically useful. Unfortunately, as currently pursued the debate between grounding enthusiasts and skeptics is insufficiently structured. This paper’s purpose is to impose a measure of conceptual rigor on the debate by offering an opinionated taxonomy of views with a reasonable claim (...) to being “skeptical.” I argue that carving up logical space into pro- and anti-grounding views isn’t especially helpful; rather, we should recognize various degrees of ground-theoretic involvement depending on how inflationary our understanding of the theoretical term ‘ground’ is. (shrink)

This book is an introduction to elementary logic (classical propositional and first-order logic), comprising brief summaries of the basics of elementary logic, with the emphasis on typical questions and procedure descriptions and with a large number of corresponding exercises and problems. Solutions are given for each problem and exercise, often with commentaries. The first part, Basics of Logic, deals with (a) formal language, models, Venn diagrams for sentences, and translation from natural into formal language and vice versa, (b) deduction and (...) refutation methods in the format of natural deduction (Fitch and Suppes-Lemmon styles), tableau system and Venn diagrams, and (c) basic logical properties and relations (consistency, validity, consequence, equivalence, various types of opposition, logical completeness and independency, relationship between syntax and semantics). The second part, Logic in Understanding and Analysis, introduces into (a) logical approach to problem solving in concrete situations and events as presented in brief tales and anecdotes, (b) discovering the meaning, and reconstruction of logical interconnections, in ordinary, scholarly and philosophical texts, (c) application of already mastered logical tools in examining and defining further theoretical (logical, scientific) concepts and in building formal languages. The shorter third part, From the Traditional Logic, is dedicated to the traditional logic of concepts, judgements and syllogisms, largely with the use of Venn diagrams. (shrink)

Markomanske vojne so bile največji in najobsežnejši oboroženi spo­pad rimske vojske in barbarskih plemen ob osrednjem Podonavju – Markomanov, Kvadov in Sarmatov skupaj s še drugimi plemeni. Vojne z germanskimi plemeni so svoje prve kali kazale že v obdobju Antonina Pija, miroljubnega predhodnika Marka Avrelija, ki je težnje uzurpatorjev skrbno umirjal s konsistentnim pacifizmom. V Panonijo so prihajala poslanstva germanskih kraljevin izza Donave, ki so vznemirjala z vestmi o premikih barbarskih ljudstev s severa. Trgovanje barbarskih ljudstev z rimskimi državljani na (...) mejah rimske države in migracije v germanskem bazenu plemen so v pasu ob limesu predstavljali težnje le-teh po dodatnem habitatu znotraj imperija. Apijan piše, da so poslanstva teh plemen prišla celo v Rim k cesarju Antoninu Piju in ga prosila za sprejem v imperij. Kontinuirani pritiski so eskalirali najverjetneje v l. 166, ko je bil velik del rimske garnizije stacioniran na vzhodni meji v boju s Parti. Limes je bil v tem obdobju slabo zavarovan, saj so bile čete legij, stacioniranih od Rena do Donave, poslane na fronto s Parti. Kljub prizadevanju cesarskih namestnikov v obeh Panonijah, da bi preprečili izbruh vojne na utrjeni državni meji z Donavo, je barbarom uspel preboj čez limes in posledično prodor vse do Akvileje in Opitergija. Boleča zavest o ranljivosti Italije, ki jo je avgustejski mir (Pax Romana) uspaval za več rodov, je prinesla nagel zasuk v obrambi. Pričujoče besedilo pretresa dva glavna vira za dogodke med germansko-sarmatsko vojno in postavlja vprašanja o odsotnosti omemb pomembnega obrambnega sistema, t.i. »Pre­tenture Italije in Alp«. (shrink)

Humans seem to readily track their conspecifics’ mental states, such as their goals and beliefs from early infancy. However, the underlying cognitive architecture that enables such powerful abilities remains unclear. Here I will propose that a basic representational structure, the belief file, could provide the foundation for efficiently encoding, and updating information about, others’ beliefs in online social interactions. I will discuss the representational possibilities offered by the belief file and the ways in which the repertoire of mental state reasoning (...) is shaped by the characteristics of its constituents. A series of questions will be outlined concerning the representational skeleton of the belief file, sketching a possible structure that supports the rapid encoding and re-identification of belief related information. After analyzing the possible limitations of the belief attribution system, I will examine some of its characteristics that might enable a flexibility that is often neglected. I will suggest that operations involving belief files are not impeded by the absence of precise first-person information regarding their contents. In fact, the system permits manipulations with “empty” belief files, allowing humans to ascribe beliefs to conspecifics based on little or no direct information regarding the content of the mental state. Such an analysis aims to advance our understanding of how spontaneous belief attribution may be performed, and to provide an insight into the possible mechanisms that allow humans to successfully navigate the social world. (shrink)

According to the theory Russell defends in The Analysis of Mind, ‘true memories’ (roughly, memories that are not remembering-hows) are recollections of past events accompanied by a feeling of familiarity. While memory images play a vital role in this account, Russell does not pay much attention to the fact that imagery plays different roles in different sorts of memory. In most cases that Russell considers, memory is based on an image that serves as a datum (imagebased memories), but there are (...) other cases in which memory judgment requires an image without being based on it (answer-memories). A good example for the former is when a person, asked what the colour of the sea was last afternoon, recalls an image and forms a judgment on this basis. In the second case she may recognize the sea and entertain a memory image of it without ‘reading off’ the memory judgment from this picture. That is, the image does not prompt but itself is part of the propositional content of answer memories. Since in this latter case the feeling of familiarity is constitutive of the recollection but cannot serve as its explanans, answer memories do not conform to Russell’s account. According to Lindsay Judson this is not a vice of the theory, since Russell never meant to extend it to answer memories. Despite having a certain appeal of benevolence, Judson’s interpretation is not supported by textual evidence. Taking side with David Pears, I will argue that Russell did not properly differentiate between image-based memory and answer memory, and illegitimately extended his theory to the latter. (shrink)

The present study examines how two famous professors in Central Europe decided to network together in order to promote traditional Christian faith through New Orthodoxy of Debrecen and Reformed Pietist of Vienna which became the source of renewal in the Reformed Church of Hungary. Their correspondence bears a witness to the endeavour to train, teach and guide young students enabling them to become persons of influence in the church. This research paper examines contents of the exchange of letters between Ferenc (...) Balogh of Debrecen and Eduard Böhl from Vienna with a particular view on how they educated the future generation along the evangelical-pietist faith that both professors adhered to. (shrink)

Nobel laureate Roald Hoffmann's contributions to chemistry are well known. Less well known, however, is that over a career that spans nearly fifty years, Hoffmann has thought and written extensively about a wide variety of other topics, such as chemistry's relationship to philosophy, literature, and the arts, including the nature of chemical reasoning, the role of symbolism and writing in science, and the relationship between art and craft and science. In Roald Hoffmann on the Philosophy, Art, and Science of Chemistry, (...) Jeffrey Kovac and Michael Weisberg bring together twenty-eight of Hoffmann's most important essays. Gathered here are Hoffmann's most philosophically significant and interesting essays and lectures, many of which are not widely accessible. In essays such as "Why Buy That Theory," "Nearly Circular Reasoning," "How Should Chemists Think," "The Metaphor, Unchained," "Art in Science," and "Molecular Beauty," we find the mature reflections of one of America's leading scientists. Organized under the general headings of Chemical Reasoning and Explanation, Writing and Communicating, Art and Science, Education, and Ethics, these stimulating essays provide invaluable insight into the teaching and practice of science. (shrink)

Revisionary ontologies seem to go against our common sense convictions about which material objects exist. These views face the so-called Problem of Reasonableness: they have to explain why reasonable people don’t seem to accept the true ontology. Most approaches to this problem treat the mismatch between the ontological truth and ordinary belief as superficial or not even real. By contrast, I propose what I call the “uncompromising solution”. First, I argue that our beliefs about material objects were influenced by evolutionary (...) forces that were independent of the ontological truth. Second, I draw an analogy between the Problem of Reasonableness and the New Evil Demon Problem and argue that the revisionary ontologist can always find a positive epistemic status to characterize ordinary people’s beliefs about material objects. Finally, I address the worry that the evolutionary component of my story also threatens to undermine the best arguments for revisionary ontologies. (shrink)

In a series of recent papers, David Rose and Jonathan Schaffer use a number of experiments to show that folk intuitions about composition and persistence are driven by pre-scientific teleological tendencies. They argue that these intuitions are fit for debunking and that the playing field for competing accounts of composition and persistence should therefore be considered even: no view draws more support from folk intuitions than its rivals, and the choice between them should be made exclusively on the basis of (...) theoretical considerations. In this paper I argue that Rose and Schaffer draw the wrong conclusion from their own findings, which should instead push us toward sparse views about composition and persistence. Most metaphysicians (including Schaffer himself, and arguably Rose too) should be worried by this result, since they hold views that are flatly incompatible with it. (shrink)

Most of the above text is straightforward. Horace is explaining that wrath – the reader may think at this stage either of Horace's own wrath expressed in the scurrilous iambi mentioned in 2–3 or that of the woman he addresses – resembles various other things. Thus in 5a wrath's effect is compared to that of the Magna Mater on her priests, the Galli, and in 5b–6 to that of Apollo on the Pythia. In 7a Dionysus’ effect on his maenads provides (...) the analogy. These are good comparisons to the ruinous effects of anger. (shrink)

In recent years, metaphysics has undergone what some describe as a revolution: it has become standard to understand a vast array of questions as questions about grounding, a metaphysical notion of determination. Why should we believe in grounding, though? Supporters of the revolution often gesture at what I call the Argument from Explanatoriness: the notion of grounding is somehow indispensable to a metaphysical type of explanation. I challenge this argument and along the way develop a “reactionary” view, according to which (...) there is no interesting sense in which the notion of grounding is explanatorily indispensable. I begin with a distinction between two conceptions of grounding, a distinction which extant critiques of the revolution have usually failed to take into consideration: grounding qua that which underlies metaphysical explanation and grounding qua metaphysical explanation itself. Accordingly, I distinguish between two versions of the Argument from Explanatoriness: the Unexplained Explanations Version for the first conception of grounding, and the Expressive Power Version for the second. The paper’s conclusion is that no version of the Argument from Explanatoriness is successful. (shrink)

Gödel's philosophical views were to a significant extent influenced by the study not only of Leibniz or Husserl, but also of Kant. Both Gödel and Kant aimed at the secure foundation of philosophy, the certainty of knowledge and the solvability of all meaningful problems in philosophy. In this paper, parallelisms between the foundational crisis of metaphysics in Kant's view and the foundational crisis of mathematics in Gödel's view are elaborated, especially regarding the problem of finding the “secure path of a (...) science” for both mathematics and philosophy. Gödel's temporal subjectivism and metaphysical conceptual objectivism are presented as positively or negatively motivated by Kant's viewpoints. A remark on Gödel's collapse of modalities (in accordance with the collapse of objective time) is added. (shrink)

When an entity ontologically depends on another entity, the former ‘presupposes’ or ‘requires’ the latter in some metaphysical sense. This paper defends a novel view, Dependence Deflationism, according to which ontological dependence is what I call an aggregative cluster concept: a concept which can be understood, but not fully analysed, as a ‘weighted total’ of constructive and modal relations. The view has several benefits: it accounts for clear cases of ontological dependence as well as the source of disagreement in controversial (...) ones; it gives a nice story about the evidential relevance of modal, mereological and set-theoretic facts to ontological dependence; and it makes sense of debates over the relation's formal properties. One important upshot of the deflationary account is that questions of ontological dependence are generally less deep and less interesting than usually thought. (shrink)

Humeans identify the laws of nature with universal generalizations that systematize rather than govern the particular matters of fact. Humeanism is frequently accused of circularity: laws explain their instances, but Humean laws are, in turn, grounded by those instances. Unfortunately, this argument trades on controversial assumptions about grounding and explanation that Humeans routinely reject. However, recently an ostensibly semantic circularity objection has been offered, which seeks to avoid reading such assumptions into the Humean view. This paper argues that the new (...) semantic version tacitly relies on the familiar metaphysical one and, therefore, it ultimately brings nothing new to the table. (shrink)

Chapter 20 David Kovacs’ “Essence, Grounding, and Explanation” sets out four different ways in which essence might be taken to relate to the notion of grounding or metaphysical explanation, i.e., the type of connection that is often expressed by means of non-causal “in virtue of” or “because”-claims: (i) Unity: essence and grounding belong to a unified set of explanatory concepts; (ii) Supplementation: essence and grounding both contribute in their own way to a distinctive type of explanation; (iii) Independence: essence is (...) a sui generis notion with no straightforward conceptual links to grounding; and (iv) Irrelevance: essence is not an explanatory notion at all and therefore should not be viewed as connected to explanatory notions like grounding. As Kovacs brings out in the chapter, a wide variety of attitudes are represented in the literature even among philosophers who are sympathetic to the recent “hyperintensional” turn in metaphysics when it comes to the question of how the notions of essence and grounding interact with one another. (shrink)

Kant's theory of transcendental ideas can be conceived as a sort of model theory for an empirical first-order object theory. The main features of Kant's theory of transcendental ideas (especially its antinomies and their solutions) can be recognized, in a modified way, in a religious discourse as exemplified in the dialogue of Jesus and the Samaritan woman (John 4). In this way, what is by Kant meant merely as regulative ideas obtains a sort of objective reality and becomes a religiously (...) founded metaphysics. A metaphysical theory of religious dialogue is formalized on the basis of an extended justification logic of evidence and wish agents. (shrink)

We describe a KB Gödelian ontological system, and some other weak systems, in a fully formal way using theory of types and natural deduction, and present a completeness proof in its main and specific parts. We technically and philosophically analyze and comment on the systems (mainly with respect to the relativism of values) and include a sketch of some connected aspects of Gödel's relation to Kant.

On the ground of Kant’s reformulation of the principle of con- tradiction, a non-classical logic KC and its extension KC+ are constructed. In KC and KC+, \neg(\phi \wedge \neg\phi),  \phi \rightarrow (\neg\phi \rightarrow \phi), and  \phi \vee \neg\phi are not valid due to specific changes in the meaning of connectives and quantifiers, although there is the explosion of derivable consequences from {\phi, ¬\phi} (the deduc- tion theorem lacking). KC and KC+ are interpreted as fragments of an S5-based first-order (...) modal logic M. The quantification in M is combined with a “subject abstraction” device, which excepts predicate letters from the scope of modal operators. Derivability is defined by an appropriate labelled tableau system rules. Informally, KC is mainly ontologically motivated (in contrast, for example, to Jaśkowski’s discussive logic), relativizing state of affairs with respect to conditions such as time. (shrink)

We claim that Kant's doctrine of the "transcendental ideal of pure reason" contains, in an anticipatory sense, a second-order theory of reality (as a second-order property) and of the highest being. Such a theory, as reconstructed in this paper, is a transformation of Kant's metatheoretical regulative and heuristic presuppositions of empirical theories into a hypothetical ontotheology. We show that this metaphysical theory, in distinction to Descartes' and Leibniz's ontotheology, in many aspects resembles Gödel's theoretical conception of the possibility of a (...) supreme being. The proposed second-order modal formalization of the Kantian doctrine of the "transcendental ideal" of the supreme being includes some specific features of Kantian general logic like "categorical", "hypothetical", and exclusive disjunctive propositions as basic forms. (shrink)

The abstract status of Kant's account of his ‘general logic’ is explained in comparison with Gödel's general definition of a formal logical system and reflections on ‘abstract’ (‘absolute’) concepts. Thereafter, an informal reconstruction of Kant's general logic is given from the aspect of the principles of contradiction, of sufficient reason, and of excluded middle. It is shown that Kant's composition of logic consists in a gradual strengthening of logical principles, starting from a weak principle of contradiction that tolerates a sort (...) of contradictions in predication, and then proceeding to the (constructive) principle of sufficient reason, and to a classical-like logic, which includes the principle of excluded middle. A first-order formalisation is applied to this reconstruction, which reveals implicit modalities in Kant's account of logic, and confirms the implementability of Kant's logic into a sound and complete formal system. (shrink)

This paper invokes the conceptual framework of Bourdieu to analyse the mechanisms, which help to maintain inappropriate authorship practices and the functions these practices may serve. Bourdieu’s social theory with its emphasis on mechanisms of domination can be applied to the academic field, too, where competition is omnipresent, control mechanisms of authorship are loose, and the result of performance assessment can be a matter of symbolic life and death for the researchers. This results in a problem of game-theoretic nature, where (...) researchers’ behaviour will be determined more by the logic of competition, than by individual character or motives. From this follows that changing this practice requires institutionalized mechanisms, and change cannot be expected from simply appealing to researchers’ individual conscience. The article aims at showing that academic capital is translated into honorary authorship. With little control, undetected honorary authorship gives the appearance of possessing intellectual capital. In this way a dominant position is made to be seen as natural result of intellectual ability or scientific merit, which makes it more acceptable to those in dominated positions. The final conclusion of this paper is that undemocratic authorship decisions and authorship based performance assessment together are a form of symbolic violence. (shrink)

The present study explored the types of stressors faced by rhythmic gymnastics athletes, their parents, and coaches. Semi-structured interviews with 12 participants—four gymnasts, five coaches, and three parents—were analyzed using reflexive thematic analysis in a theory-driven framework. The categorizations of sport-related stressors for the parents, coaches, and gymnasts were based on existing theories. The results showed that both the gymnasts and the coaches predominantly noted mastery-avoidance goals in terms of performance, while the interviews with parents mostly indicated performance-avoidance goals. All (...) three groups of participants consistently reported a detrimental atmosphere in rhythmic gymnastics. For instance, they emphasized the stress related to inadequate communication between the concerned parties. Moreover, all parties believed that having a lean body was linked to success in the competitive world of rhythmic gymnastics. The present study provides insight into some of the potential major stressors and the related subjective experiences affecting athletes socializing in the same sporting environment. (shrink)

This brief poem (Hor. Carm. 1.30) is by turns enigmatic (what is the purpose of Horace's prayer to Venus?) and slightly incoherent (why should both Horace and Glycera be praying to Venus? Are they praying for the same thing or for different things? Either has its problems). A further problem is that, if Horace intended uocantis in line 2 for a genitive, the text as it stands misleads the first-time reader, contrary to Horace's normal practice of authorial kindness toward such (...) readers. The way to deal with this is to take uocantis as accusative (‘those calling on you with much incense’) and to insert an ‘and’ in the text to connect sperne and transfer: sperne dilectam Cypron et uocantīs | ture te multo Glycerae decoram | transfer in aedem (‘reject your beloved Cyprus and your incense-offering devotees and move to Glycera's beautiful shrine’). If this is right, it addresses the incoherencies under which the usual interpretation labours. (shrink)

Divine simplicity is central to Thomas Aquinas’s philosophy of God. Most important for Aquinas is his view that God’s existence (esse) is identical to God’s essence; for everything other than God, there is a distinction between existence and essence. However, recent developments in analytic philosophy about the nature of existence threaten to undermine what Aquinas thought regarding divine simplicity. In the first chapter of this dissertation, I trace Aquinas’s thinking on divine simplicity through the various texts he wrote regarding the (...) matter. I establish that it is crucial for Aquinas that God is identical to his existence. But, is it even coherent to talk about “a thing’s existence?” In Chapter Two I summarize the arguments of C.J.F. Williams that existence is not a real property that individuals have and that predicating the word “exists” after the name of an individual produces linguistic gibberish. After considering, and rejecting, in Chapter Three attempts by some philosophers to refute Williams’s arguments, I turn, in Chapter Four, to a more detailed account of what Aquinas means by esse, the Latin word often rendered in English as “existence.” The conclusion that I come to is that Aquinas does not mean by esse what contemporary philosophers have usually meant by “existence.” Rather, he understands esse to be the act by which anything can be anything at all, instead of there being nothing whatsoever. In the final chapter, I turn to implications of this for Aquinas’s views of divine simplicity, showing that rather than being incoherent, Aquinas’s thinking on esse points toward the unfathomable mystery that is God. (shrink)

Plotinus criticizes the view that individual human souls are parts of the world-soul arguing that they would lack individual agency since their alleged actions would have to be attributed to the whole they are parts of (iii.1.4). He nevertheless holds that individual souls are parts of a larger whole, the so-called hypostasis soul, a soul that does not ensoul any body but encompasses and produces all individual souls including the world-soul (iv.3.4.14–21; iv.8.36–12; iv.9.5). In this paper, I ask whether Plotinus, (...) in the face of his own arguments, can consistently attribute agency to individual souls and hold that they are parts of the hypostasis soul. I argue that Plotinus’ model of intelligible mereology (vi.2.20) allows individual souls to depend on the hypostasis soul as parts in a way that grounds their agency by providing them with the capacity for rational thought. (shrink)

Humankind, the biological species _Homo sapiens_, lives today in a very different world from the one for which it was evolutionarily selected in the geological epoch Pleistocene (2.6 million to twelve thousand years BC). The Anthropocene, as the epoch we live now has been called, is characterized by increasing tension between human nature and technological civilization, and humans live in an atmosphere of uncertainty, insecurity, and threat. By “naturalizing” the human condition, cognitive biology offers the only painless alternative to the (...) many scenarios that depict the extinction of _Homo sapiens_ as a consequence of violent conflicts and unimaginable suffering. (shrink)

On a widely shared assumption, our mental states supervene on our microphysical properties – that is, microphysical supervenience is true. When this thesis is combined with the apparent truism that human persons have proper parts, a grave difficulty arises: what prevents some of these proper parts from being themselves thinkers as well? How can I know that I am a human person and not a smaller thinker enclosed in a human person? Most solutions to this puzzle make radical, if not (...) absurd, claims. Recently, however, Michael Burke and Howard Robinson proposed conservative solutions that, according to them, do not have such undesired consequences. This paper argues that the conservative solutions tacitly assume at least one of the radical ones, and therefore they provide no alternative to the extreme solutions. (shrink)

This paper develops and motivates a unification theory of metaphysical explanation, or as I will call it, Metaphysical Unificationism. The theory’s main inspiration is the unification account of scientific explanation, according to which explanatoriness is a holistic feature of theories that derive a large number of explananda from a meager set of explanantia, using a small number of argument patterns. In developing Metaphysical Unificationism, I will point out that it has a number of interesting consequences. The view offers a novel (...) conception of metaphysical explanation that doesn’t rely on the notion of a “determinative” or “explanatory” relation; it allows us to draw a principled distinction between metaphysical and scientific explanations; it implies that naturalness and fundamentality are distinct but intimately related notions; and perhaps most importantly, it re-establishes the unduly neglected link between explanation and understanding in the metaphysical realm. A number of objections can be raised against the view, but I will argue that none of these is conclusive. The upshot is that Metaphysical Unificationism provides a powerful and hitherto overlooked alternative to extant theories of metaphysical explanation. (shrink)