Paul M. Pietroski, University of Maryland I had heard it said that Chomsky’s conception of language is at odds with the truth-conditional program in semantics. Some of my friends said it so often that the point—or at least a point—finally sunk in.

In recent years there has been substantial support for heart rate variability biofeedback (HRVB) as a treatment for a variety of disorders and for performance enhancement ( Gevirtz, 2013 ). Since conditions as widely varied as asthma and depression seem to respond to this form of cardiorespiratory feedback training, the issue of possible mechanisms becomes more salient. The most supported possible mechanism is the strengthening of homeostasis in the baroreceptor ( Vaschillo et al., 2002 ; Lehrer et al., 2003 ). (...) Recently, the effect on the vagal afferent pathway to the frontal cortical areas has been proposed. In this article, we review these and other possible mechanisms that might explain the positive effects of HRVB. (shrink)

I have argued that forgiveness paradigmatically involves overcoming moral anger, of which resentment is the central case. I have argued, as well, that forgiveness may involve overcoming any form of anger so long as the belief that you have been wrongfully harmed is partially constitutive of it, and that overcoming other negative emotions caused by a wrongdoer's misdeed may, given appropriate qualifications, count as forgiveness. Those qualifications indicate, however, significant differences between moral anger and other negative emotions; differences which must (...) be taken into account when determining whether overcoming negative emotions other than moral anger count as forgiveness. I have proposed, too, that forgiveness requires neither overcoming all negative feelings nor the judgment that the offender is a wrongdoer. (shrink)

Paul M. Pietroski presents an ambitious new account of human languages as generative procedures that respect substantive constraints. He argues that meanings are neither concepts nor extensions, and sentences do not have truth conditions; meanings are composable instructions for how to access and assemble concepts of a special sort.

In _ Plato's Camera_, eminent philosopher Paul Churchland offers a novel account of how the brain constructs a representation -- or "takes a picture" -- of the universe's timeless categorical and dynamical structure. This construction process, which begins at birth, yields the enduring background conceptual framework with which we will interpret our sensory experience for the rest of our lives. But, as even Plato knew, to make singular perceptual judgments requires that we possess an antecedent framework of abstract categories (...) to which any perceived particular can be relevantly assimilated. How that background framework is assembled in the first place is the motivating mystery, and the primary target, of Churchland's book. Unexpectedly, this neurobiologically grounded account of human cognition also provides a systematic story of how such low-level epistemological activities are integrated within an enveloping framework of linguistic structures and regulatory mechanisms at the social level. As Churchland illustrates, this integration of cognitive mechanisms at several levels has launched the human race on an epistemological adventure denied to all other terrestrial creatures. (shrink)

Entangled states are a specific feature of quantum physics that neither have a counterpart in classical physics nor in the realm of our ordinary experiences. In this chapter we outline the debate about these particular states both historically and systematically. We delineate how the debate originated in an argument for the incompleteness of quantum mechanics by Einstein, Podolsky and Rosen, and we show why, on the one hand, the argument is not considered convincing today, on the other hand, however, still (...) affects present discussions. In a second part we give a systematic overview over the contemporary debate on entanglement which focusses on Bell’s theorem and its consequences. Discerning different levels, we reconstruct the theorem and its premises in a clear way and discuss possible consequences. We analyze in detail the received view that Bell’s theorem implies non-locality and relate it to concepts such as “non-separability‘ and “holism‘. Especially we examine the question whether the phenomena involving entangled systems can be explained causally and whether the central conflict between a non-locality and the theory of relativity can be solved. (shrink)

The value of biodiversity is usually confused with the value of biological resources, both actual and potential. A sharp distinction between biological resources and biodiversity offers a clearer insight into the value of biodiversity itself and therefore the need to preserve it. Biodiversity can be defined abstractly as the differences among biological entities. Using this definition, biodiversity can be seen more appropriately as: (a) a necessary precondition for the long term maintenance of biological resources, and therefore, (b) an essential environmental (...) condition. Three values of biodiversity are identified and arranged in a hierarchy: (1) the self-augmenting phenomenon of biodiversity maintains (2) the conditions necessary for the adaptive evolution of species and higher taxa, which in turn is necessary for providing humans with (3) a range of biological resources in the long term. Two broad policy implications emerge: increments of biodiversity should not be traded off against biological resources as if they were the same, and the conservation of biodiversity should be a constraint on the public interest, not a goal in service of the public interest. (shrink)

The predominant function of Australian clinical ethics committees (CECs) is policy formation. Some committees have an educational role. Few committees play any direct role in advising on ethics in the management of individual patients and this occurs only in exceptional circumstances. There is a tendency to exaggerate both the number and function of committees. It is suggested that studies of ethics committees, based on questionnaire surveys, should be interpreted cautiously. An examination of ethical issues indicates that there is a role (...) for a critical analysis of power relations in Australian hospitals that is not fulfilled by CECs. (shrink)

Theories of content purport to explain, among other things, in virtue of what beliefs have the truth conditions they do have. The desire for such a theory has many sources, but prominent among them are two puzzling facts that are notoriously difficult to explain: beliefs can be false, and there are normative constraints on the formation of beliefs.2 If we knew in virtue of what beliefs had truth conditions, we would be better positioned to explain how it is possible for (...) an agent to believe that which is not the case. Moreover, we do not say merely of such an agent that he believes that p when p is not the case. We say the agent made a mistake, and often criticize him accordingly; we think agents ought not have false beliefs, and that such beliefs should be changed; etc. An adequate theory of content would, presumably, reveal the source of these normative facts about the mental lives of agents. Indeed, it is typically taken to be an adequacy constraint on a theory of content that it help explain the possibility of error and the "normativity" of content. Teleological theories of content promise to do just this. (shrink)

The identity theory was called into doubt not because the prospects for a materialist account of our mental capacities were thought to be poor, but because it seemed unlikely that the arrival of an adequate materialist theory would bring with it the nice one-to-one match-ups, between the concepts of folk psychology and the concepts of theoretical neuroscience, that intertheoretic reduction requires. The reason for that doubt was the great variety of quite different physical systems that could instantiate the required functional (...) organization. Eliminative materialism also doubts that the correct neuroscientific account of human capacities will produce a neat reduction of our common-sense framework, but here the doubts arise from a quite different source. (shrink)

A study of how syntax relates to meaning by a leader of the new generation of philosopher-linguists.

A study in the philosophy of science, proposing a strong form of the doctrine of scientific realism' and developing its implications for issues in the philosophy of mind.

What kind of freedom, and what kind of individual, has the French Revolutionary tradition sought to propagate? Paul Cohen finds a distinctly French articulation of freedom in the texts and lives of eight renowned cultural critics who lived between the eighteenth century and the present day. Arranged not according to the lives and times of its protagonists but to the narrative themes and structures they held in common, Cohen’s study discerns a single master narrative of liberty in modern France. (...) He captures these radicals, whose tradition bids them to resist the authority of power structures and public opinion. They denounce bourgeois and utilitarian values, the power of Church and State, and the corrupting influence of everyday politics, and they dream of a revolutionary rupture, a fleeting instant of sometimes violent but always meaningful transgression. An eloquent and insightful work on French political culture, _Freedom's Moment_ also helps explain how France, even as it has oscillated between political stagnation and crisis, has held onto its faith that liberty, equality, and fraternity remain within its grasp. Examines the ideas of Rousseau, Robespierre, Stendahl, Michelet, Bergson, Peguy, Sartre, and Foucault. (shrink)

Proactive law enforcement techniques such as sting operations sometimes go too far, resulting in innocent people being "entrapped" into committing crime. Fortunately, the criminal law recognizes entrapment as a defense to a criminal charge. There is, however, much confusion about entrapment. In this paper I argue that this confusion is a result of misunderstanding the _moral status of entrapment. Since all proactive law enforcement violates the autonomy of those subject to it, it undermines moral agency and criminal liability. Although this (...) is sometimes justifiable, proactive law enforcement that does so in a way that constitutes entrapment is not. (shrink)

The Mind-Body Problem Questions: What is the mind? What is its connection to the body? Most basic division of answers: Dualist and Materialist (or Physicalist) responses.

Eliminative materialism is the thesis that our common-sense conception of psychological phenomena constitutes a radically false theory, a theory so fundamentally defective that both the principles and the ontology of that theory will eventually be displaced, rather than smoothly reduced, by completed neuroscience. Our mutual understanding and even our introspection may then be reconstituted within the conceptual framework of completed neuroscience, a theory we may expect to be more powerful by far than the common-sense psychology it displaces, and more substantially (...) integrated within physical science generally. My purpose in this paper is to explore these projections, especially as they bear on (1) the principal elements of common-sense psychology: the propositional attitudes (beliefs, desires, etc.), and (2) the conception of rationality in which these elements figure. (shrink)

This book deals with philosophical aspects regarding the perception of spatial relationships in two and three-dimensional art. It provides a structural understanding of how art is perceived within the space created by the artwork, and employs a mapping sentence and partial order mereology to model perceptual structure. It reviews the writing of philosophers such as Paul Crowther and art theorists such as Krauss to establish the need for this research. The ontological model established Paul Crowther is used to (...) guide an interactive account of his ontology in the interpretations of the perceptual process of three-dimensional abstract art to allow the formulation of a more comprehensive philosophical account. The book uniquely combines structuralist and post-structuralist approaches to artistic perception and understanding with a conceptual structure from facet theory, which is clarified with the help of a mapping sentence and partial order mereology. (shrink)

A Neurocomputationial Perspective illustrates the fertility of the concepts and data drawn from the study of the brain and of artificial networks that model the...

Functionalism in the philosophy of mind is here criticized from the perspective of a more naturalistic and less compromising form of materialism. Parallels are explored between the problem of cognitive activity and the somewhat more settled problem of vital activity. The lessons drawn suggest that functionalism in the philosophy of mind may be both counterproductive as a research strategy, and false as a substantive position.

It is argued that two aspects of the progress of mature science characterize, at least in combination, no other fields; hence, that these aspects can usefully serve as a demarcation criterion. Scientific progress is: (1) cumulative, regardless of crisis or revolution, from the viewpoint of concrete applications; (2) capable of unrestricted growth towards universal coerciveness of argument and evidence. Before these aspects of progress are discussed, some clarifications are made and corrections offered to Kuhn's view of the nature of scientific (...) progress across revolutions; afterwards, the suggested criterion is used to distinguish, concretely, various fields from science. Finally, it is shown that the "style" of scientific progress is not a useful demarcation criterion. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:A Buddhist CarolPaul M. KeelingI will live in the Past, the Present, and the Future! The Spirits of all Three shall strive within me.—Scrooge on Christmas DayTo the Buddhas of the past, present and all future time... I will prostrate and bow.—ŚāntidēvaCharles Dickens's A Christmas Carol is one of the greatest tales of human redemption known in the Western world. As a child I heard it read aloud every (...) Christmas, and there was always a thrilling magic to rehearing the story of Scrooge's moving spiritual transformation. Yet, the story raises an important spiritual question: Scrooge is a new man on Christmas day, but what about after that? We often vow to be better people and fail. Why is this? A Christmas Carol is, of course, pure fantasy—a deeply heartwarming fantasy that bears repeated hearings—but it nonetheless does raise a real question about how spiritual enlightenment is actually achieved.I still appreciate A Christmas Carol as much as I did when I was a child, but as I have grown older, and after having encountered Buddhist philosophy, I have also begun to contemplate the story of Scrooge's spiritual transformation in a new light. The Buddhist notion of karma entails that, even if we are deeply moved now to change our ways for the better, the unexamined patterns of thought that underpinned our past actions retain a latent force in our mind stream that can influence us unexpectedly. If we are not observant of these patterns of thought, we are likely to repeat the kinds of actions we have performed in the past. Because the force of karma can be very strong, "overnight" spiritual and moral transformations are comparatively rare. On a Buddhist reading, the end of A Christmas Carol is where the spiritual journey for Scrooge actually begins.This underestimation of the force of karma on Dickens's part was, of course, a necessary case of artistic license, but is somewhat conspicuous given that a realization of the law of karma plays a critical (albeit unnamed) role in the story of Scrooge's putative enlightenment. Scrooge's transformation begins with a visit from the ghost [End Page 25] of his deceased business partner, Jacob Marley, a man who was as miserly and selfish as Scrooge himself. Marley's ghost is weighed down by a heavy chain, which represents his regret for having lived such a greedy and shortsighted life. "I wear the chain I forged in life. I made it link by link, yard by yard: I girded it on my own free will, and of my own free will I wore it."1 He warns that Scrooge will be visited by three spirits whose lessons he must heed in order to redeem himself. "Without their visits," Marley declares, "you cannot hope to shun the path I tread."2 Upon Marley's departure we are then treated to a Dickensian image of the Buddhist "lower realms." Scrooge looks out the window into the cold night air and sees a swarm of unfortunate ghostly forms, suffering and encumbered by heavy chains of remorse: "The air was filled with phantoms, wandering hither and thither in restless haste, and moaning as they went.... The misery with them all was, clearly, that they sought to interfere, for good, in human matters, and had lost this power for ever."3 Later, Scrooge's nephew Fred makes this pithy karmic observation: "Scrooge's offences carry their own punishment.... Who suffers by his ill whims? Himself, always."4Throughout the remainder of the night Scrooge is visited sequentially by the three spirits representing the Christmases past, present, and future, who, like helpful bodhisattvas, show him scenes from his life in order to awaken him to a realization of the law of karma. By the Ghost of Christmas Past Scrooge is presented with painful images of his childhood suffering as well as the kindness shown to him by others in the past, and learns how the present direction of his life has been shaped by these experiences. The Ghost of Christmas Present reminds Scrooge of the precious opportunities all around him to do good by his fellow... (shrink)

This paper provides a plausible answer to the question of how God created. In addition, it explores an additional reason, beyond those related to the debate over God’s relationship to abstract objects, for thinking theistic activism true. Specifically, a new model of God’s creative activity—the activist model—will be offered that satisfies key desiderata with respect to the nature of God’s perfect power to create.