This article explores the connection between Hume’s view of “laws of nature” and his view of miracles by addressing three foci. First, it presents arguments that Hume construed “laws of nature” as merely beliefs in perfect or imperfect causal uniformity. So construed, laws of nature can be violated, so miracles are possible. Second, it shows that Hume’s criteria for evaluating human testimony are found in the popular textbooks of logic of the time. Hume explicitly used these criteria to criticize nonbiblical (...) reports of miracles. Finally, the article shows that Hume took John Tillotson’s examination of transubstantiation to reduce scripture to apostolic testimony and to collapse the distinction between divine and human testimony. This implies that educated Christians entertain inconsistent beliefs. (shrink)

An extract from the author's «A Philosophy of Non-being». The Universe is a fluctuation of being originating spontaneously in non-being (i.e., in a non-existing reality). Substance as a whole and cosmic space in the first place are the result of non-being which has lost its state of balance. Fluctuations of being, (i.e., spontaneous transitions from non-existence to existence), are immanent in the nature of unstable non-being. The world of non-being is neither a separate sphere nor a parallel world, but the (...) very bosom of being. Non-being is here, there, and everywhere, it shrouds, penetrates and saturates being. It is substantial. Тhere will inevitably appear conditions for new fluctuations of being. And this will ever be because it is never. And this is everywhere because it is nowhere. Forthe time which non-being lacks is eternity, and the space which it does not possess is infinity. The Universe represents the superposition of cycles with the following phases: non-being - being - non-being, or nothing - something - nothing. Transition from non-being-before-being to being, and further, to non-being-after-being determines the irreversibility of processes and directivity of time from past to future through the present time. The above-mentionedcyclic processes prove to be infinite, continuous, general, and by virtue of their superposition, constantly running; they form the unified world flow of states that differ in quality. Closely related with the processes cyclicity is the law of the being regeneration which expresses the essence of movement caused due to intertransitions of non-being and being. The real world has eternal and continuous origin. It begins always and constantly terminates. And it resumes constantlyand continuously in the process of eternal and infinite regeneration of being. (shrink)

Raymond Aron and his Dialogues in an Age of Ideologies examines the thought and rhetoric of the most interesting thinker of the twentieth century of whom no one has heard. This book investigates Raymond Aron's conversations on politics during the Cold War with several of his more well-known interlocutors including Jean-Paul Sartre, Friedrich Hayek, and Charles de Gaulle. Through exploring these dialogues on the subjects of Marxism, freedom, and nationalism, we see the prudence of Aron's politics of understanding as well (...) as the emphasis he places on and virtue he demonstrates in public discourse. Through his dialogues, Aron shows us not only how to think politically but also how to engage in constructive public debate. He stands as a model for us to emulate in our own age of ideologies. (shrink)

This paper examines the efforts of two young Russian chemists during the late 1850s and early 1860s to establish a professional chemistry journal and a public laboratory for chemistry research in Russia. These two, N. N. Sokolov and A. N. Engel' gardt, were important participants in the early efforts to institutionalize and professionalize chemistry in Russia. However, both the chemistry laboratory and the chemistry journal ended after only a few years. The chemistry journal was curtailed not because of Government interference, (...) as is sometimes asserted, but because of a conflict over editorial policy and independence. The chemistry laboratory was closed and the equipment donated to St Petersburg University when Sokolov was appointed to the position of adjunct there. (shrink)

The Stoics claim that only a body can be a substance (οὐσία). They also claim that the cosmos taken as a whole is one continuous body, finite in extent, comprising within itself all the bodies that there are. Given these claims, one might expect that when confronted with the question of what lies outside the cosmos, the Stoics would take the Aristotelian line: namely, that there is nothing whatsoever outside the cosmos. But this is not what the Stoics say. They (...) say, rather, that outside the cosmos lies an infinite expanse of void, conceived of as a three-dimensional extension empty of body.1Of course, the Stoics do not consider this void outside the cosmos to be a substance, since it is not a body. They class it .. (shrink)

This paper examines the philosophical substructure to the theoretical conflicts that permeate contemporary mental health care in the UK. Theoretical conflicts are treated here as those that arise among practitioners holding divergent theoretical orientations towards the phenomena being treated. Such conflicts, although steeped in history, have become revitalized by recent attempts at integrating mental health services that have forced diversely trained practitioners to work collaboratively together, often under one roof. Part I of this paper examines how the history of these (...) conflicts can be understood as a tension between, on the one hand, the medical model and its use by the dominant profession of psychiatry, and on the other, those alternative models and practitioners in some way differentiated from the medical model camp. Examples will be given from recent policy and research to highlight the prevalence of this tension in contemporary practice. Part II of this paper explores the deeper commonalities that lay beneath the theoretical conflict outlined in Part I. These commonalities will be shown to be apart of a captivating framework that has continued to grip the conflict since its inception. By exposing this underlying framework--and the motivations inherent therein--the topic of integration appears in wholly different light, allowing a renewed philosophical basis for integration to emerge. (shrink)

In this paper, we argue that Plotinus denies deliberative forethought about the physical cosmos to the demiurge on the basis of certain basic and widely shared Platonic and Aristotelian assumptions about the character of divine thought. We then discuss how Plotinus can nonetheless maintain that the cosmos is «providentially» ordered. -/- [Note: This paper is a French translation (prepared by Mathilde Brémond) of a paper that appears in A. Marmodoro and B. Prince (eds.), Causation and Creation in Late Antiquity (Cambridge, (...) 2015).]. (shrink)

Some people have supposed that utility is good in itself, non-in-strumentally good, as distinct from good because conducive to other good things. And in modern versions of this view, utility often means want-satisfaction, as distinct from pleasure or happiness. For your want that p to be satisfied, is it necessary that you know or believe that p, or sufficient merely that p is true? However that question is answered, there are problems with the view that want-satisfaction is a non-instrumental good. (...) What if you want something only because you have a false belief? What if the time at which you want that p is fifty or five hundred years before the time to which p itself refers? To meet these difficulties, qualifications have to be introduced, and much has been written about how exactly these qualifications are to be framed.1 There is however what may be a rather more serious objection to the view that want-satisfaction is a non-instrumental good, or rather to the combination of that view with the principle that it is sufficient for your want that p to be satisfied simply that p is true. The objection is that this combination forces you to give undue weight to the mere acquisition of desires when you come to make judgements about changes in the value of things. It forces you to say that for any true proposition p, which initially you do not want to be true, your mere acquisition of a desire that p will, other things being equal, make the world better. Non-instrumental value can be increased merely by multiplying desires, even though everything else remains the same. Surely, however, improving the world is not as easy as that. (shrink)

Much problem solving and learning research in math and science has focused on formal representations. Recently researchers have documented the use of unschooled strategies for solving daily problems -- informal strategies which can be as effective, and sometimes as sophisticated, as school-taught formalisms. Our research focuses on how formal and informal strategies interact in the process of doing and learning mathematics. We found that combining informal and formal strategies is more effective than single strategies. We provide a theoretical account of (...) this multiple strategy effect and have begun to formulate this theory in an ACT-R computer model. We show why students may reach common impasses in the use of written algebra, and how subsequent or concurrent use of informal strategies leads to better problem-solving performance. Formal strategies facilitate computation because of their abstract and syntactic nature; however, abstraction can lead to nonsensical interpretations and conceptual errors. Reapplying the formal strategy will not repair such errors; switching to an informal one may. We explain the multiple strategy effect as a complementary relationship between the computational efficiency of formal strategies and the sense-making function of informal strategies. (shrink)

1. The ideal of spatio-temporally unrestricted generalisation, which marks all post-mythological thinking about nature, marks no more than the continuity of totemism in political casuistry. No unrestricted principle of Socialism or Conservatism or Liberal Democracy is defensible unless it is accorded a moral ultimacy which almost no one fully conscious of what he was about would actually want to accord it. If this bare platitude is to be fully assimilated, it needs both concrete exemplification and support of the systematic kind. (...) Liberal principles are well provided for in these respects: J. F. Stephen showed in brilliant detail that, from a utilitarian point of view, the question whether liberty even in advanced societies is irrespective of time and place a good or a bad thing is an irrational question—”as irrational as the question whether fire is a good or a bad thing.” But demonstrations and illustrations of the restricted nature of our other popular political principles are not so easily come by, and the critical survey of standard prodemocratic arguments, which makes up Part III of this paper, is meant to supply a part of the deficiency. (shrink)

After briefly vindicating casuistries which successively apply a number of different moral principles, I describe some of the principles of justice liable to figure in such casuistries, assess the relative popularity of these principles and show that some of the most popular cannot be consistently applied in all circumstances.

Volume 20, Issue 7, July 2020, Page 196-198.

A growing body of literature has examined managers’ use of restorative practices in the workplace. However, little is currently known about why managers use restorative practices as opposed to alternative responses. We employed a qualitative interview technique to develop an inductive model of managers’ restorative versus punitive response in the context of employee wrongdoing. The findings reveal a set of key motivating and moderating influences on the manager’s decision to respond to wrongdoing in a restorative versus punitive manner. The findings (...) also suggest that managers’ personal needs and perceived duties in the aftermath of employee wrongdoing are generally more consistent with restorative responses than punishment responses, which helps explain managers’ use of restorative workplace practices. (shrink)

N. M. L. Nathan; VIII*—Democracy, Proceedings of the Aristotelian Society, Volume 93, Issue 1, 1 June 1993, Pages 123–138, https://doi.org/10.1093/aristotelian/.

A systematic study of rational or justified belief, which throws fresh light on current debates about foundations and coherence theories of knowledge, the validation of induction and moral scepticism. Dr Nathan focuses attention on the largely unsatisfiable desires for active and self-conscious assurance of truth liable to be engendered by philosophical reflection about total belief-systems and the sources of knowledge. He extracts a kernel of truth from the doctrine that a regress of justification is both necessary and impossible, contrasts (...) the resultant scepticism with more familiar complaints about the inapplicability of supposedly essential cognitive concepts and explores the feasibility of non-Humean modes of consolation. This is an original and carefully constructed book, which will interest professional philosophers and advanced students of epistemology. (shrink)

Beneath metaphysical problems there often lies a conflict between what we want to be true and what we believe to be true. Nathan provides a general account of the resolution of this conflict as a philosophical objective, showing that there are ways of thinking it through systematically with a view to resolving or alleviating it. The author also studies in detail a set of interrelated conflicts about the freedom and the reality of the will. He shows how difficult it (...) is to find a freedom either of decision or of action which is both an object of reflective desire and an object of rational belief. He also examines conflicts about volition as such, contending that the veridicality of volitional experience is no less easy to doubt than the veridicality of our experience of colors. In this context, arguments emerge for a voluntarist theory of the self. Nathan's important book will be essential reading for all philosophers interested in free will, volition, the self, and the methodology of metaphysics. (shrink)

Norms provide a valuable mechanism for establishing coherent cooperative behaviour in decentralised systems in which there is no central authority. One of the most influential formulations of norm emergence was proposed by Axelrod :1095–1111, 1986). This paper provides an empirical analysis of aspects of Axelrod’s approach, by exploring some of the key assumptions made in previous evaluations of the model. We explore the dynamics of norm emergence and the occurrence of norm collapse when applying the model over extended durations. It (...) is this phenomenon of norm collapse that can motivate the emergence of a central authority to enforce laws and so preserve the norms, rather than relying on individuals to punish defection. Our findings identify characteristics that significantly influence norm establishment using Axelrod’s formulation, but are likely to be of importance for norm establishment more generally. Moreover, Axelrod’s model suffers from significant limitations in assuming that private strategies of individuals are available to others, and that agents are omniscient in being aware of all norm violations and punishments. Because this is an unreasonable expectation, the approach does not lend itself to modelling real-world systems such as online networks or electronic markets. In response, the paper proposes alternatives to Axelrod’s model, by replacing the evolutionary approach, enabling agents to learn, and by restricting the metapunishment of agents to cases where the original defection is observed, in order to be able to apply the model to real-world domains. This work can also help explain the formation of a “social contract” to legitimate enforcement by a central authority. (shrink)

N. M. L. Nathan; VI*—Scepticism and the Regress of Justification, Proceedings of the Aristotelian Society, Volume 75, Issue 1, 1 June 1975, Pages 77–88, https:/.

N. M. L. Nathan; VIII*—Democracy, Proceedings of the Aristotelian Society, Volume 93, Issue 1, 1 June 1993, Pages 123–138, https://doi.org/10.1093/aristotelian/.

The self is one of the perennial topics in philosophy, and also one of the most debated. Its existence has been both defended and contested in equal measure by philosophers including Descartes and Hume. A Map of Selves: Beyond Philosophy of Mind proposes an original and compelling defense of selfhood. N. M. L. Nathan argues that the self is an enduring substance with a unique quality not shared with any other substance. He criticizes the panpsychist theory that material objects (...) are composed of selves analogous to ours and argues for the existence of at least one transcendent self, whose activity explains both our own existence and the existence of the natural world. He concludes by considering how the world would be for us if such selves did not exist, and we were, as some philosophers think we are, not selves, but, e.g., brains or simply sequences of mental events. A radical and innovative philosophical theory of the self, A Map of Selves: Beyond Philosophy of Mind will be of interest to those working on the philosophy of self and personal identity, philosophy of mind and metaphysics. (shrink)