Immanuel Kant viewed himself as the first person to have properly defined the concept of a human ‘race’. He distinguished four human ‘races’ and ranked the.

The work of seventeenth-century polymath Gottfried Wilhelm Leibniz has proved inspirational to philosophers and scientists alike. In this thought-provoking book, Pauline Phemister explores the ecological potential of Leibniz’s dynamic, pluralist, panpsychist, metaphysical system. She argues that Leibniz’s philosophy has a renewed relevance in the twenty-first century, particularly in relation to the environmental change and crises that threaten human and non-human life on earth. Drawing on Leibniz’s theory of soul-like, interconnected metaphysical entities he termed 'monads', Phemister explains how an individual’s (...) true good is inextricably linked to the good of all. Phemister also finds in Leibniz’s works the rudiments of a theory of empathy and strategies for strengthening human feelings of compassion towards all living things. Leibniz and the Environment is essential reading for historians of philosophy and environmental philosophers, and will also be of interest to anyone seeking a metaphysical perspective from which to pursue environmental action and policy. (shrink)

Paulin and Cahill‐Lane explore the origins of event processing and event prediction in animal evolution. They propose that the evolutionary benefit of being able to predict and thus to quickly react to anticipated events may have triggered the evolution of the earliest nervous systems.

The privacy, real or illusory, afforded by the personal letter allows each participant the philosophical freedom to explore a range of possible opinions, to experiment with different ideas, to hesitate, and to change his or her mind in ways that published articles and books discourage. The private letter also allows the use of language and style of writing to be altered to suit the particular recipient. This is especially evident in Leibniz's correspondence with Des Bosses. Sometimes, however, the intended recipient (...) is not the addressee, as when Leibniz engaged with Locke through Thomas Burnett of Kemney. This situation was not an isolated occurrence in Leibniz's dealings with Locke. In this chapter, we shall see how Leibniz attempted to engage with Locke through a second correspondence and how he adapted the style and presentation of his views, not for the main correspondent, Lady Masham, but for the other intended recipient. We shall also see that the views Leibniz presents confirm his loyalty during this period to an ontology of embodied, perceiving substances. -/- The correspondence with Damaris Masham began shortly after Lady Masham sent Leibniz a copy of her father's The True Intellectual System of the Universe (TIS) at the end of 1703. Learning that the book was on its way, Leibniz's first letter was intended to thank her in advance. (shrink)

Gottfried Achenwall, _Prolegomena to Natural Law_, ed. Pauline Kleingeld, trans. Corinna Vermeulen. Groningen: University of Groningen Press, 2020. Open Access, available via the 'direct download' link below. This is the first English translation of _Prolegomena iuris naturalis_ by Gottfried Achenwall (1719–1772). In this book, Achenwall presents the philosophical foundation for his comprehensive theory of natural law. The book is of interest not only because it provides the basis for a careful, systematic, and well-respected eighteenth-century theory of natural law in (...) the Leibniz-Wolffian tradition, but also because it sheds important light on the work of Immanuel Kant. Achenwall’s work influenced Kant’s legal and political philosophy as well as his ethics, and it is indispensable for understanding Kant’s _Feyerabend Lectures on Natural Law_ and his _Metaphysics of Morals_. The present volume complements the translation of Achenwall’s handbook, _Natural Law_ (London: Bloomsbury, 2020). (shrink)

Post-modernism offers a revolutionary approach to the study of society: in questioning the validity of modern science and the notion of objective knowledge, this movement discards history, rejects humanism, and resists any truth claims. In this comprehensive assessment of post-modernism, Pauline Rosenau traces its origins in the humanities and describes how its key concepts are today being applied to, and are restructuring, the social sciences. Serving as neither an opponent nor an apologist for the movement, she cuts through post-modernism's (...) often incomprehensible jargon in order to offer all readers a lucid exposition of its propositions. Rosenau shows how the post-modern challenge to reason and rational organization radiates across academic fields. For example, in psychology it questions the conscious, logical, coherent subject; in public administration it encourages a retreat from central planning and from reliance on specialists; in political science it calls into question the authority of hierarchical, bureaucratic decision-making structures that function in carefully defined spheres; in anthropology it inspires the protection of local, primitive cultures from First World attempts to reorganize them. In all of the social sciences, she argues, post-modernism repudiates representative democracy and plays havoc with the very meaning of "left-wing" and "right-wing." Rosenau also highlights how post-modernism has inspired a new generation of social movements, ranging from New Age sensitivities to Third World fundamentalism. In weighing its strengths and weaknesses, the author examines two major tendencies within post-modernism, the largely European, skeptical form and the predominantly Anglo-North-American form, which suggests alternative political, social, and cultural projects. She draws examples from anthropology, economics, geography, history, international relations, law, planning, political science, psychology, sociology, urban studies, and women's studies, and provides a glossary of post-modern terms to assist the uninitiated reader with special meanings not found in standard dictionaries. (shrink)

What does Plato mean when he declares at Soph. 250b8 that Theaetetus is positing Being in his soul (ἐν τῇ ψυχῇ τιθείς) as a third something encompassing Change and Rest? Is he merely clarifying that the act of positing is a mental act? Or is he making a further point? This paper argues that the locution ‘in the soul’ plays a significant role in the passage in alerting to a contrast between the way Being and its relation to Change and (...) Rest are intelligible to Theaetetus and the way Being really is and relates to those two other kinds. This interpretation is set against another interpretation, defended by Leigh, according to which the phrase should be understood as drawing a contrast between what is done by the agency of the soul and what is done by the agency of the body. The paper then explores the consequences of the proposed interpretation for our understanding of the broader context of the passage. In particular, it argues that the claim that Being is a third something encompassing Change and Rest is more problematic than critics have usually assumed. To account for Theaetetus’ depiction, it develops the notion of ‘conceived parthood’, which are part-whole relations posited by the mind for the needs of a philosophical enquiry. (shrink)

The present article will introduce a proposition of semiotic methodology that can be used to diagnose cohabitation issues in cities between human inhabitants and non-human liminals. This methodology is built on a few sets of data that should be easy to obtain in any important city, and can therefore be utilised in a variety of situations. The different sets of data allow us to map the cohabitation semiosphere (following Hoffmeyer’s meaning of the term) of the situation along three axes: the (...) materiality of the situation, the symbolic significance of the relationship, and the emotional significance of the interaction. These three aspects allow us to see gaps, paradoxes and points of consistency, enabling complex and multi-level understanding of the situation. (shrink)

The prohibition on using others ‘merely as means’ is one of the best-known and most influential elements of Immanuel Kant’s moral theory. But it is widely regarded as impossible to specify with precision the conditions under which this prohibition is violated. On the basis of a re-examination of Kant’s texts, the article develops a novel account of the conditions for using someone ‘merely as a means’. It is argued that this account has not only strong textual support but also significant (...) philosophical advantages over alternative conceptions. (shrink)

Dans cet essai autobiographique, précédé d’une courte présentation par Ernst Wolff, Paulin Hountondji retrace sa relation avec Paul Ricœur. Le rôle de Ricœur comme directeur de thèse est replacé dans le contexte de l’expérience de Hountondji avec le milieu philosophique parisien des années 1960 et de l’histoire plus longue de son propre développement académique. L’essai met en évidence les proximités entre Hountondji et Ricœur, mais identifie également des rencontres ponctuelles ou manquées.

Professor Vaillancourt has written an unique introductory volume designed to assist non-Marxist scholars and students to understand and evaluate Marxist inquiry. In clear, straightforward language, the author identifies and examines the research of four of the most important contemporary Marxist currents--structuralists, philosophics, materialists, and deductivists. Marxist research-relevant assumptions about epistemology, methodology, and science are scrutinized along with how each of the various Marxist groups goes about conducting research in terms of contemporary social science norms. Examples are offered of how the (...) respective groups' epistemology and methodological assumptions influence their choice of a research strategy and its associated research techniques. The value and utility of the results of Marxist inquiry for defending knowledge claims and producing reasoned policy are also explained. (shrink)

This paper argues for the hypothesis of direct compositionality (as in, e.g., Montague 1974), according to which the combinatory syntactic rules specify a set of well-formed expressions while the semantic combinatory rules work in tandem to directly supply a model-theoretic interpretation to each expression as it is "built" in the syntax. (This thus obviates the need for any level like LF and, concomitantly, for any rules mapping surface structures to such a level.) I focus here on one related group of (...) phenomena: the interaction of "paycheck" pronouns with Weak Crossover effects and i-within-i effects. These interactions were studied in Jacobson (1977) as they show up in Back-Peters sentences. There I argued that these interactions show that paycheck pronouns have a complex representation at LF; here I show that all of the observations in this earlier work are compatible with the hypothesis of direct compositionality. The key tool is the adoption of a variation-free semantics (a semantics which makes no use of variables as part of the semantic machinery). In addition to the general consequences for the syntax/semantics interface, there are two other main results. First, I provide new arguments for a variable-free semantics. For example, it will be shown that under this view the paycheck reading of a pronoun comes for free; most other theories posit additional mechanisms and/or an additional lexical meaning for pronouns, and thus paycheck and regular pronouns are only accidentally homophonous. Second, I reiterate one of the central points in Jacobson (1977): this is that the first pronoun in a Bach-Peters sentence is indeed a paycheck pronoun, and hence nothing special needs to be said about these sentences nor does any new machinery need to be invoked for them. (shrink)

In this seminal exploration of the nature and future of African philosophy, Paulin J. Hountondji attacks a myth popularized by ethnophilosophers such as Placide Temples and Alexis Kagame that there is an indigenous, collective African philosophy, separate and distinct from the Western philosophical tradition. Hountondji contends that ideological manifestations of this view that stress the uniqueness of the African experience are protonationalist reactions against colonialism conducted, paradoxically, in the terms of colonialist discourse.

Kant is famous for his universalist moral theory, which emphasizes human dignity, equality, and autonomy. Yet he also defended sexist and (until late in his life) racist views. In this essay, I address the question of how current readers of Kant should deal with Kant’s sexism and racism. I first provide a brief description of Kant’s views on sexual and racial hierarchies, and of the way they intersect. I then turn to the question of whether we should set aside Kant’s (...) sexism and racism or ‘translate’ his egalitarian principles into inegalitarian ones. I argue for a third position, namely, that we should highlight the tensions that pervade Kant’s theory. In the final section, I argue that the use of inclusive language and female pronouns in recent discussions of Kant’s moral and political philosophy carries significant risks. I end by articulating several preconditions for fruitfully using Kant’s moral principles to criticize sexism and racism. (shrink)

In this essay, I first outline the contexts in which the idea of cosmopolitanism appears in Kant's moral and political philosophy. I then survey the three main debates regarding his political cosmopolitanism, namely, on the nature of the international federation he advocated, his theory of cosmopolitan right, and his views on colonialism and ‘race’, and I consider the relation between patriotism and cosmopolitanism in Kant's work. I subsequently discuss Kant's moral cosmopolitanism. Kant is widely held to be a defender of (...) moral cosmopolitanism, but the terminology of world citizenship is in fact strikingly rare in Kant's writings on moral theory. I offer a two-part explanation for why this is the case. (shrink)

Immanuel Kant’s views on politics, peace, and history have lost none of their relevance since their publication more than two centuries ago. This volume contains a comprehensive collection of Kant’s writings on international relations theory and political philosophy, superbly translated and accompanied by stimulating essays. Pauline Kleingeld provides a lucid introduction to the main themes of the volume, and three essays by distinguished contributors follow: Jeremy Waldron on Kant’s theory of the state; Michael W. Doyle on the implications of (...) Kant’s political theory for his theory of international relations; and Allen W. Wood on Kant’s philosophical approach to history and its current relevance. (shrink)

People who wish to end their lives when they consider that they cannot endure further pain and suffering cannot legally obtain help to produce a peaceful death. The reality of practice seems to be that, covertly, physician-assisted suicide and voluntary euthanasia do take place. The value of personal autonomy in issues of consent has been clarified in the courts in that a competent adult person has the right to refuse or choose alternative treatments even if death will be the outcome. (...) This issue needs open discussion and regulation in order to protect those vulnerable people in our society. (shrink)

This article addresses the issue of realism in relationship to contemporary serial fiction. Drawing on The Bureau, it argues that spy TV series are “realistic” not because they correspond to reality but because of their impact on reality. It begins by giving an overview of the many ways in which “realism,” in the ordinary sense of a resemblance with reality, served as the working framework for The Bureau’s team. It then identifies three distinct types of realisms in the series. The (...) first is a “fictional realism,” namely the ability of The Bureau to conform to the aesthetic and narrative conventions of realistic fictions. The second type of realism, which I qualify as “ordinary,” refers to the possibilities offered by the show’s aesthetics and the enmeshment of The Bureau with viewers’ ordinary experience. The third type of “performative realism” refers to the series’ impact on shared representations and reality. By providing a common language about the secret activities of the state, The Bureau has gone from being a framed version of reality to being one of the defining frameworks through which state secrecy is experienced both individually and collectively, by insiders and the public at large. (shrink)

In 2006 the Government issued a White Paper in which it proposed a ban on human-animal embryo research pending greater clarity on its potential. The Commons Select Committee on Science and Technology initiated an Inquiry and concluded that such research was necessary and should be permitted immediately. The Government agreed and this is reflected in revised legislation. The Government has issued guidelines on the gathering and use of scientific advice and evidence, designed to ensure that these are “credible, reliable and (...) objective.” This article tests the Committee’s approach in the light of its remit and these, and other, relevant guidelines and concludes that it failed to meet these standards. Rather, it effectively ceded to an interest group the regulation of its own activities. The article ends by suggesting alterations to the Committee’s remit and composition designed to ensure that the public interest is better protected in future. (shrink)

This chapter offers a diagnosis of misconstructions in anti‐humanist feminism and shows how a radical or critical humanism might help to theorize feminism's critical, emancipatory interests. It traces something of the troubled history of modern feminism's relationship with humanism. The chapter suggests that feminism's repudiation has been based on a narrow version; on one that confuses humanism with the rationalist agendas of modern science. It also considers how feminism has rebuilt itself by reinterpreting its critical agendas through the lens provided (...) by critical humanism. Todorov stresses that humanism is concerned with human ways of knowing. He advances three general propositions: that all humans belong to the same species, that they are inherently sociable, and finally that they are essentially indeterminate. Feminism's critical purposes is re‐fashioned and strengthened as it rearticulates its appropriations along with dynamic changes occurring within Enlightenment thinking. (shrink)

Zhi 李贄, also named ( hao 號) Zhuowu 卓吾 (1527–1602), and argues that he articulates a coherent and compelling vision of a good life focused on the expression of genuine feelings distinctive to each individual. Through a study of literary texts and terms of art he refers to in his critical essay “On the Child-like Heart-mind” ( Tongxin Shuo 童心說), as well as the metaphors and images he fleshes out throughout his writings, I characterize Li’s ethical vision and show that (...) it is rooted in a particular loose and accommodating conception of human nature and centered on the simple and intuitive act of daily maintaining the birthright of our “child-like heart-mind.”. (shrink)

Durant les confinements de mars et novembre 2020 liés à la covid-19, les familles ont vécu dans un quasi huis clos, suscitant une double interrogation : comment les liens intrafamiliaux ont-ils été impactés? Selon quelles modalités les fonctions supports de l’enveloppe psychique familiale ont-elles pu rester opérantes dans ce contexte de proximité familiale inédite? L’article, sur la base d’entretiens de recherche individuels auprès de chaque membre d’une même famille et d’un entretien avec la famille au complet, complété par la réalisation (...) de l’épreuve de spatiographie projective familiale, décrit comment, dans un tel contexte, se jouait la permanence de la fonction contenante de l’enveloppe psychique familiale. (shrink)

CHAPTER ONE CUSANUS' VISION OF MAN Historical and Historiographical Backgrounds Nicolaus Cusanus has fascinated and puzzled students of late medieval and ...

The paradox of phase transitions raises the problem of how to reconcile the fact that we see phase transitions happen in concrete, finite systems around us, with the fact that our best theories—i.e. statistical-mechanical theories of phase transitions—tell us that phase transitions occur only in infinite systems. In this paper we aim to clarify to which extent this paradox is relative to the mathematical framework which is used in these theories, i.e. classical mathematics. To this aim, we will explore the (...) philosophical consequences of adopting constructive instead of classical mathematics in a statistical-mechanical theory of phase transitions. It will be shown that constructive mathematics forces certain ‘de-idealizations’ of such theories: talk of actually infinite systems is meaningless, there are no discontinuous functions, and—in a sense which will be clarified—constructive real numbers reflect our imperfect methods of determining the values of physical quantities. As such, so it will be argued, constructive mathematics offers a means to gain insight in the idealizations introduced in classical theories and the philosophical issues surrounding them. (shrink)

In the present book, Pauline Phemister argues against traditional Anglo-American interpretations of Leibniz as an idealist who conceives ultimate reality as a plurality of mind-like immaterial beings and for whom physical bodies are ultimately unreal and our perceptions of them illusory. Re-reading the texts without the prior assumption of idealism allows the more material aspects of Leibniz's metaphysics to emerge. Leibniz is found to advance a synthesis of idealism and materialism. His ontology posits indivisible, living, animal-like corporeal substances as (...) the real metaphysical constituents of the universe; his epistemology combines sense-experience and reason; and his ethics fuses confused perceptions and insensible appetites with distinct perceptions and rational choice. In the light of his sustained commitment to the reality of bodies, Phemister re-examines his dynamics, the doctrine of pre-established harmony and his views on freedom. The image of Leibniz as a rationalist philosopher who values activity and reason over passivity and sense-experience is replaced by the one of a philosopher who recognises that, in the created world, there can only be activity if there is also passivity; minds, souls and forms if there is also matter; good if there is evil; perfection if there is imperfection. (shrink)

In two recent articles I have argued that Kant’s legal and political philosophy can shed new light on his much-contested account of moral autonomy and that important changes in his political theory help to explain why in his later work the Formula of Autonomy disappears. In the present essay, I respond to comments by Sorin Baiasu and Marie Newhouse, who argue that the changes in Kant’s political theory fail to explain the disappearance of the Formula of Autonomy, since in both (...) phases Kant held that laws are given by the people’s representatives. I offer additional support for my original argument by developing a more detailed account of Kant’s conception of the relation between the legislating representatives and the people they are taken to represent. I argue that Kant’s conception of the proper representation relation changed, and that it changed so fundamentally that the analogy at the basis of the Formula of Autonomy was no longer apt, thus providing a plausible explanation for its disappearance. I also address several related comments and propose an explanation for why Kant dropped the very idea of autonomy as a property of the will. (shrink)