John Henry Newman wrote the “Theses de Fide” in Rome as a seminary student in 1846/1847, and the text represents a key point in the development of his thought. Newman wrote the “Theses” in an attempt to grapple with scholastic categories on faith, a question that had occupied him in the Anglican Church for years. Although the “Theses” were not published in Newman’s life, he returned to these reflections often over the course of his Roman Catholic career. This edition and (...) partial translation of the “Theses de Fide” is to aid general readers in understanding this moment in Newman’s life, and to assist specialists in approaching the manuscript record of the “Theses” themselves. (shrink)

(2009). I like you, I like you not: Understanding the formation of context-dependent automatic attitudes. Cognition & Emotion: Vol. 23, No. 6, pp. 1118-1152.

A Dialogue on Consciousness introduces readers to the debate about consciousness and physicalism, starting with its origins in Descartes, through a lively and entertaining dialogue between unemployed graduate students, who, secretly living in a university library, discuss major theories and quote passages from classic and contemporary texts in search of an answer.

We discuss two kinds of quotation, namely indirect quotation and pure quotation. With respect to each, we have both a negative and a positive plaint. The negative plaint is that the strict Davidsonian treatment of indirect and pure quotation cannot be correct. The positive plaint is an alternative account of how quotation of these two sorts works. /// Discutimos dos tipos de citas, a saber, citas indirectas y citas puras. Hacemos dos planteamientos, uno positivo y otro negativo, con respecto a (...) cada una. El negativo es que el tratamiento estrictamente davidsoniano de las citas indirectas y puras no puede ser correcto. El positivo consiste en dar una explicatión alternativa de cómo funcionan estos dos tipos de citas. (shrink)

Classicists and connectionists alike claim to be able to explain systematicity. The proposed classicist explanation, I argue, is little more than a promissory note, one that classicists have no idea how to redeem. Smolensky's (1995) proposed connectionist explanation fares little better: it is not vulnerable to recent classicist objections, but it nonetheless fails, particularly if one requires, as some classicists do, that explanations of systematicity take the form of a‘functional analysis’. Nonetheless, there are, I argue, reasons for cautious optimism about (...) the prospects of a connectionist explanation. (shrink)

The weeks-long rioting and the destruction of property were more than just a hyper reaction to apparent racial discrimination in 2020. We might interpret this anti-social and criminal behavior as having its origin with an envy and resentment over things material. We were warned about this misuse of our freedom more than forty years ago by Aleksandr Solzhenitsyn. Finding our way back from a materialist-saturated vision of the good life depends on taking up a Christian humanism which was championed by (...) Pope Saint John Paul II. We see that Christian humanism expressed vividly in family life. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:What Hume Actually Said About Miracles Robert J. Fogelin Two things are commonly said about Hume's treatment ofmiracles in the first part of Section X of the Enquiry Concerning Human Understanding: I.Hume did not put forward an a priori argument intended to show that miracles are not possible. II.Hume did put forward an a priori argument intended to show that testimony, however strong, could never make it reasonable (...) to believe that a miracle had occurred. In a recent article in this journal, Dorothy Coleman calls this the "traditional interpretation," and, since this characterization strikes me as correct, I shall call it that too. Antony Flew stands virtually alone in challenging the traditional interpretation, arguing, in particular, that Hume did not even attempt to provide an a priori argument showing that testimony can never establish the existence of a miracle. On FIeW1S reading, Hume's argument was intended to do no more than place a "check" on arguments put forward to establish the existence of miracles on the basis oftestimony. Along with others, however, Flew accepts the first partofthe traditional interpretation, namely, that whatever Hume was up to, he was certainly not trying to produce a proof showing that miracles cannot exist. He endorses the first part of the traditional interpretation in these words: What [Hume] is trying to demonstrate a priori in Part I is: not that, as amatter offact, miracles do nothappen; but that, from the very nature of the concept — 'from the very nature of the fact' — there must be a conflict of evidence required to show that they do. In opposition to these united voices, I will argue that this consensus on the first part of the traditional interpretation is unfounded, for there are clear texts — at the very heart ofHume's discussion — that go dead against it. Volume XVI Number 1 81 ROBERT J. FOGELIN Two passages, which occur in the same paragraph, are particularly relevant to this discussion: Passage I. A miracle is a violation of the laws of nature; and as a firm and unalterable experience has established these laws, the proofagainst a miracle, from the very nature of the fact, is as entire as any argument from experience can possibly be imagined. (E 114, emphasis added) Passage II. There must...bea uniform experience against every miraculous event, otherwise the event would not merit that appellation. And as a uniform experience amounts to a proof, there is here a direct andfullproof, from the nature ofthe fact, against the existence ofany miracle; nor can such aproofbe destroyed, or the miracle rendered credible, but by an opposite proof, which is superior. (E 115, emphasis added in final clause) The clause nor such a proof be destroyed, or miracle rendered credible in Passage II is crucial for our purposes, for it simultaneously expresses two claims which, for clarity's sake, I will state separately. First, when Hume speaks??such a proof, he is referring to the direct and full proof, from the nature ofthe fact, against the existence ofany miracle mentioned in the first part of the same sentence. Thus, one thing that Hume is saying is this: Ci: Nor can such a proof(against the existence ofany miracle) be destroyed, but by an opposite proof which is superior. He is also making the following claim: C2: Nor can such a miracle be rendered credible, but by an opposite proof which is superior. Having sorted things out, it is now possible — using only direct quotations from the immediate text — to show that, contrary to the traditional interpretation, Hume does present an a priori argument against the existence ofmiracles. Argument One 1. there is here a direct and full proof, from the nature ofthe fact, against the existence ofany miracle; nor can such a proof be destroyed... but by an opposite proof, which is superior. (E 115, from Passage II) 82Hume Studies WHAT HUME ACTUALLY SAID ABOUT MIRACLES 2.the proofagainst a miracle, from the very nature ofthe fact, is as entire as any argument from experience can possibly be imagined. (E 114, emphasis added, from Passage I) Therefore: 3.there is... a direct andfullproof, from the nature ofthe fact, against the existence ofany miracle... (shrink)

Sickle cell anemia is a disease characterized by abnormal hemoglobin structure. There is a mutation in the beta-globin gene that changes the sixth amino acid from glutamic acid to valine causing the mutated hemoglobin to polymerize reversibly when deoxygenated to form a gelatinous network of fibrous polymers that stiffen and distort the red blood cell membrane. This leads to episodes of microvascular vasoocclusion and premature RBC destruction leading to hemolytic anemia. For reasons that are unclear, some children develop a large (...) artery vasculopathy involving the intracranial arteries supplying the brain.The risk of stroke for a child with SCD is many times greater than that of a healthy child without SCD or heart disease. There is a technique that allows the identification of the children with SCD who have high risk even within this relatively high-risk group. And there is a highly effective preventive treatment. (shrink)

Human beings are both supremely rational and deeply superstitious, capable of believing just about anything and of questioning just about everything. Indeed, just as our reason demands that we know the truth, our skepticism leads to doubts we can ever really do so. In Walking the Tightrope of Reason, Robert J. Fogelin guides readers through a contradiction that lies at the very heart of philosophical inquiry. Fogelin argues that our rational faculties insist on a purely rational account of the (...) universe, yet at the same time, the inherent limitations of these faculties ensure that we will never fully satisfy that demand. As a result of being driven to this point of paradox, we either comfort ourselves with what Kant called "metaphysical illusions" or adopt a stance of radical skepticism. No middle ground seems possible and, as Fogelin shows, skepticism, even though a healthy dose of it is essential for living a rational life, "has an inherent tendency to become unlimited in its scope, with the result that the edifice of rationality is destroyed." In much Postmodernist thought, for example, skepticism takes the extreme form of absolute relativism, denying the basis for any value distinctions and treating all truth-claims as equally groundless. How reason avoids disgracing itself, walking a fine line between dogmatic belief and self-defeating doubt, is the question Fogelin seeks to answer. Reflecting upon the ancient Greek skeptics as well as such thinkers as Hume, Kant, Wittgenstein, Nietzsche, and Whitman, this book takes readers into--and through--some of philosophy's most troubling paradoxes. (shrink)

138 titles across a wide range of scholarly publications illustrate the conceptual affinities that connect the palaetiological sciences of biological systematics, historical linguistics, and stemmatics. These three fields all have as their central objective the reconstruction of evolutionary "trees of history" that depict phylogenetic patterns of descent with modification among species, languages, and manuscripts. All three fields flourished in the nineteenth century, underwent parallel periods of quiescence in the early twentieth century, and in recent decades have seen widespread parallel revivals. (...) "Tree thinking" (O'Hara, 1988) is now standard within evolutionary biology, and the unity of what William Whewell called palaetiology is being once again appreciated by scholars and scientists in many fields. (shrink)

: Interesting work has been done on the striking similarities between the key arguments of the late Jacques Derrida and Daoism. While named otherwise, such Derridean signposts as the metaphysics of presence, the duality of language, and logocentrism are found in Daoist views of the relationship between reality, speech, writing, and knowledge. However, where the limits of language lead Derrida is different from where they take the authors of the Zhuangzi and the Daodejing, in particular regarding the question of action (...) for and responsibility toward others. (shrink)

Along with national data, this book uses two detailed questionnaires which were administered to older Americans in Allegany County, New York in 1983 and 1987 as the basis for exploring the public lives of rural older Americans. The authors discuss the factors that shape the political views and behavior of the rural elderly, consulting social, economic, health and nutritional variables.

A HISTORY OF WESTERN PHILOSOPHY examines the nature of philosophical enterprise and philosophy's role in Western culture. Jones and Fogelin weave key passages from classic philosophy works into their comments and criticisms, giving A HISTORY OF WESTERN PHILOSOPHY the combined advantages of a source book and textbook. The text concentrates on major figures in each historical period, combining exposition with direct quotations from the philosophers themselves. The text places philosophers in appropriate cultural context and shows how their theories reflect the (...) concerns of their times. (shrink)

From this summary account of the deduction we can draw a number of conclusions: In the first place, the guiding thesis used to make sense of the argument was that the argument needed to ground not just the moral law but a cognitive framework within which the moral law is the highest law. This distinction is important since it allows us to distinguish in the practical philosophy (as in the theoretical) a level of transcendental argumentation from a level of metaphysical (...) argumentation: The concern of transcendental philosophy would be to establish the conditions of the possibility of a cognitive framework, whereas the concern of metaphysics (in Kant's sense) is to develop the principles of a given cognitive framework and to derive from them knowledge of objects (see KU, Introduction, Section V). (This distinction turns out to be invaluable in dealing with the problem of the “application” of the moral law.)In the second place, this interpretation allows us to avoid reducing the practical viewpoint to the status of a poor imitation of “real” knowledge, one whose inadequacies must be passed over in embarrassed silence for the sake of rescuing morality. If the argument is correct, practical knowledge is in one sense more firmly grounded than (and even subsumes) theoretical knowledge, even though its grounds do not allow of complete insight.And, finally, we can make at least some cautious generalizations about Kant's understanding of a transcendental argument. Two things in particular seem to characterize the deduction: (1) It is essential that the argument is concerned with a cognitive framework rather than with any specific knowledge within that framework; it is the possibility of knowledge at all that is in question, and it is that fact that requires a special kind of argument. (2) Kant's assumptions about the distinct roots of human knowledge are indispensable to the argument. The distinction between mere speculation (mere thinking, which requires only our rational faculties) and knowledge (which also requires sensibility) is essential: Without that distinction we cannot understand why the argument is necessary in the first place (since, as I argued above, we cannot see how the moral law is synthetic), nor can we understand what it means to ground a cognitive framework: Grounding a cognitive framework for Kant has turned out to involve showing how two irreducibly distinct faculties can cooperate in acts of cognition - here it is the faculty of desire and the pure will which are conceptually irreducible and for which grounds of a possible a priori unity must nevertheless be given. The fact that these two features are so central to the argument would indicate that they should be taken into consideration in any discussion of transcendental arguments framed along Kantian lines. (shrink)

The practice of manufacturers' payments of fees to retailers for the display and sale of their products has become a common practice. In the grocery retail business, the fees paid by manufacturers are called slotting fees, or a payment made for a slot on the shelf. The same practice is used now in the retail book industry. Large book chains command high fees from publishers for the prominent display of books. Entrepreneur's products are often precluded from stores and markets because (...) slotting fees are prohibitive. The fees are non-uniform and often paid in cash, creating an atmosphere that has already spawned illegal activity on the part of retail executives. This article examines the ethics of slotting fees. (shrink)

Originally published in 1983. The nineteenth century was a time of great economic, social and political change. As Europe modernized, previously ignorant and apathetic elements in the population began to demand political freedoms. There was pressure also for a freer press, for the rights of assembly and association. The apprehension of the existing elites manifested itself in an intensification of often brutal form of political repression. The first part of this book summarizes on a pan-European basis, the major techniques of (...) repression such as the denial of popular franchise and press censorship. This is followed by a chronological survey of these techniques from 1815 – 1914 in each European country. The book analyzes the long and short-term importance of these events for European historical development in the 19 th and 20 th centuries. (shrink)

This volume comprises systematic as well as historical essays, including contributions intended to give comprehensive overviews of such areas as genetic phenomenology, transcendental phenomenology, philosophy and history of logic and mathematics, Kant, hermeneutics, Hegel, and philosophy of language. The book is addressed to phenomenologists, particularly those who are interested in some or all of the areas mentioned. In his introduction Joseph J. Kockelmans indicates that these diverse areas enter into dialogue in the work of Thomas M. Seebohm, whom the editors (...) and authors wish to honor, and the systematic papers mirror the state of the art of research in the above-mentioned disciplines. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Place of the Money Bag in the Secular-Mendicant Controversy at ParisRobert J. Karris O.F.M. (bio)Money bag, money bag. So many Bible-reading Christians don't know of your existence. In their defense I note that you are only mentioned twice in the entire New Testament: John 12:6 and 13:29. If faithful Bible-reading Christians don't know of your existence, what is your fate among the faithful who are less than faithful?! (...) Is ignorance truly bliss?New Testament ScholarsMoney bag, money bag. Perhaps, New Testament scholars are the reason why you are almost unknown among Christians.1 Commentators on John's Gospel give you a passing notice, if that.2 Even when they make mention of you, they [End Page 21] generally don't integrate your existence with other features of John's theology or life situation.3 As for the Jesus Seminar, its members sweep you into the dustbin of history along with 99.9% of John's Gospel.4 You see, you are deemed unhistorical. A couple of scholars involved in the quest for the historical Jesus say "Hi!" to you, but then go on with more important matters.5 Other scholars involved in the application [End Page 22] of social science methodology to the study of the New Testament opine that you were kept as a security measure and contained money to pay for the annual temple tax and such like obligations, but then they hold their peace.6Money bag, money bag. Scholars who have investigated the theme of rich and poor in the New Testament hardly give [End Page 23] you a second glance. You do not play a leading role in their general conclusions.7So, money bag, we have to take leave of New Testament scholarship if we are going to make your acquaintance on a serious level.The Middle AgesFrancis of AssisiAs we move into the Middle Ages, we ask: Did St. Francis of Assisi provide us with guidance on how to treat you with the respect that you, O money bag, so richly deserve? You see, some scholars maintain that John's Gospel was most important to Francis's worldview.8 However, Francis doesn't seem to see the problem you created for his all-consuming embrace of Jesus' missionary command of traveling with no money.9 [End Page 24] Surely Francis knows of your existence, for he refers to you in his Fourth Admonition n. 3:And the more they (superiors) are perturbed about their superiorship being taken from them than they would be over the loss of the office of washing feet, so much the more do they collect for themselves a money bag (John 12:6; 13:29) to the peril of their souls.10Francis is heir to a Benedictine spiritualization of the money bag. See how Roger the Abbot in his Sermo in ultima cena employs the money bag:Woe, how many money bags, woe, how many purses are in the monasteries of St. Benedict! Woe, how many cowls, which cover the ears of the tonsured, enclose private supplies of the mind, the money bag of one's own will, the purse of murmuring, detraction, idleness, pride, envy, jealousy, and bad will! But remember, most beloved brothers, that those who do such things follow Judas the traitor. And therefore, unless you amend your lives, you will not possess the kingdom of God.11O money bag, so Francis goes his merry way, apparently ignorant of your true meaning and leaves the problems created by your existence to his learned followers such as Bonaventure of Bagnoregio. To Bonaventure we now turn, but do so through his responses to his secular opponents, William of Saint-Amour and Gerard of Abbeville. First let's hear from the secular masters. [End Page 25]William of Saint-Amour and Gerard of AbbevilleWilliam of Saint-Amour comments on John 12:6 and argues that it does not permit begging and is the basis for the normative view that the apostles and their successors should have a money bag. He writes:Augustine, 'the Lord had a purse to keep the offerings... (shrink)

The task of speaking the truth is an infinite labor: to respect it in its complexity is an obligation that no power can afford to shortchange, unless it would impose the silence of slavery (Foucault 1989, p. 308).... the attainment of truth is the outcome of the development of complex and elaborate methods of searching, methods that... in many respects go against the human grain, so they are adopted only after long discipline in a school of hard knocks (Dewey [1925] (...) 1988, pp. 234-35). (shrink)

The ethics of artificial intelligence (AI) is a research topic with both theoretical and practical significance. However, the ethical and moral aspects of conceptual, ontological, semantic, and knowledge modeling, more specifically, and which are sometimes found in AI applications, is not being given sufficient attention. I argue that it should. Whether considering using or developing these meaning-focused models, there are ethical aspects. This paper offers a preliminary outline about this potentially new research field, discussing: some questions and areas of concern, (...) their significance; scenarios of ethical import, and initial ethical guidelines. A focus area, potential case study, and lens through which to see the ethical significance at hand, is ontologies, with emphasis on the most abstract ontologies (so-called generic, foundational, top-level or upper ontologies). This would aim to show the ethical import of highly abstract (often philosophical) ontological choices, assumptions, and their effects on data, developers, users, and society. In particular, I stress the need for critical examination of such models, their content, their intended meanings, assumptions, ideologies, as well as the development process. Both the ethics of, and ethics in, these activities are, therefore, of interest. Topics in the ethics of AI that are relevant include: transparency, bias, data-sharing, privacy, control over data, etc. This paper thereby contributes to the ethics of AI, as well as the ethics of information, of knowledge managment and relevant topics by developing and discussing the ethics of ontology (and similar systems). Future development will refine and add to the ideas expressed in this paper. (shrink)

This book explores the principal issues involved in bridging the gap between the pure theory of consumer behavior and its empirical implementation. The authors focus upon the structure of preferences, the treatment of demographic variables, the treatment of dynamics, and the specification of the stochastic structure of the demand system.

We study a class of representation mechanisms, based on reports made by a random subset of agents, called representatives, in a collective choice problem with quasi-linear utilities. We do not assume the existence of a common prior probability describing the distribution of preference types. In addition, there is no benevolent planner. Decisions will be carried out by an individual who cannot be assumed impartial, a self-interested executive. These assumptions impose new constraints on Mechanism Design. A robust mechanism is defined as (...) maximizing expected welfare under a vague prior probability distribution, and over a set of mechanisms which is at the same time immune from opportunistic manipulations by the executive, and compatible with truthful revelation of preferences by representatives. Robust mechanisms are characterized and their existence is shown. Sampling Groves mechanisms are shown to be robust. (shrink)

Many mammals use scent marks to advertise territory ownership, but only recently have we started to understand the complexity of these scent signals and the types of information that they convey. Whilst attention has generally focused on volatile odorants as the main information molecules in scents, studies of the house mouse have now defined a role for a family of proteins termed major urinary proteins (MUPs) which are, of course, involatile. MUPs bind male signalling volatiles and control their release from (...) scent marks. These proteins are also highly polymorphic and the pattern of polymorphic variants provides a stable ownership signal that communicates genome‐derived information on the individual identity of the scent owner. Here we review the interaction between the chemical basis of mouse scents and the dynamics of their competitive scent marking behaviour, demonstrating how it is possible to provide reliable signals of the competitive ability and identity of individual males. BioEssays 26:1288–1298, 2004. © 2004 Wiley Periodicals, Inc. (shrink)

This study contributes to the burgeoning research on corporate social responsibility (CSR) at the individual level of analysis, in a hitherto largely neglected developing country context. Using survey information collected from 297 employees in public and private enterprises in Kosovo, this study examines how and to what extent employees’ perceptions of their employer's CSR activities are associated with their intention to emigrate. Applying a needs‐based framework, this research provides evidence that employees’ perceptions of CSR are positively related to the meaningfulness (...) of their work and job satisfaction and negatively related to intention to emigrate. Additionally, results confirm that the association between CSR perceptions and emigration intention is mediated by the meaningfulness of work and job satisfaction. From a practical point of view, this research should encourage private and public enterprises in developing countries to enhance and extend their CSR engagement. (shrink)